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THE BROTHERHOOD 



PRESENTATION OP THE PRINCIPLES, 



ODD-FELLOWSHIP: 



BRIEF HISTORY OF BIBLE MEN AND WOMEN, WHO DE- 
VELOPED THE PRINCIPLES THAT HAVE BEEN 
ADOPTED BY THE FRATERNITY IN 
THEIR SEVERAL LIVES. 



3u <lt)xet $)art0, toitl) an ^ppenbi*. 



By Kev. THOMAS G. BEHARRELL, 

u 

P. G. in Lodge No. 127, and P. H. P. in Encampment No. 51, and Member of 
the G. L. and G. B. of State of Indiana. 



CINCINNATI: 

APPLEGATE & COMPANY, PUBLISHERS, 

No. 43 Main Street. 
I860. 



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CONTENTS. 

PART FIRST. 

ODD FELLOWSHIP AS AN ASSOCIATION 



PASB 



Chapter I.— Objects, Aims, Principles, Teachings 9 

Chapter II. — Charity as taught in the White De- 
gree 1« 

Chapter III. — Mutual Relief, as taught in the 

Covenant Degree 19 

Chapter IV. — Friendship, as taught in the Royal 

Blue Degree 23 

Chapter V. — Love as taught in the Remembrance 

Degree * • 27 

Chapter VI. — Truth as taught in the Scarlet De- 
gree 31 

Chapter VII. — Manner of imparting instruc- 
tions — Symbolic 32 

Chapter VIII. — Emblems of Odd Fellowship. . . 36 

Chapter IX.— The Bible our Text-Booh 60 



IV CONTENTS. 

MM 

Chapter X. — The Motto. i; Friendship, Love and 

Truth" 62 

Chapter XI. — Our Watchword, " In God we 

Trust" 72 

Chapter XII. — Mutual Relief 74 

Chapter XIII. — Mutual Edification 76 

Chapter XIY. — A Plea against our Enemies. . . 80 

Chapter XY. — The end of War Contemplated. 84 

PART SECOND. 

LIVES OF EMINENT BIBLE MEN. 

Chapter I. — History of Abraham 87 

Chapter II. — History of Isaac 95 

Chapter III. — History of Jacob 100 

Chapter IY. — History of Joseph 110 

Chapter Y. — History of Moses 122 

Chapter VI. — History of Aaron 137 

Chapter VII. — History of Joshua 146 

Chapter VIII. — History of David and Jonathan 150 
Chapter IX. — Character of the Good Samaritan 163 



a 



CONTENTS. V 

PAGB 

PART THIRD. 

EMINENT BIBLE WOMEN, ETC. 

Chapter I. — Tlie Degree of Rebekah 170 

Chapter II. — History of Sarah, wife of Abraham 175 

Chapter III. — History of Hager, handmaid of 

Sarah 178 

Chapter IY. — History of Rebekah, wife of Isaac 181 

Chapter V. — History of Miriam, sister of Moses 

and Aaron 186 

Chapter VI. — History of Deborah, wife of Lapi- 

doth 190 

Chapter VII. — History of the Mother of Samson 194 

Chapter VIII. — History of Naomi, wife of Eli- 

melech 198 

Chapter IX. — History of Ruth, the Moabitess . . . 200 

Chapter X. — History of Hannah, mother of 

Samuel 208 

Chapter XI. — History of Esther, the queen of 

Ahasuerus 211 

Chapter XII.— History of the Five Marys 223 

Appendix. — Alphabetical List of Proper Names 
of the Old and New Testaments, with their 
correct pronunciation and explanation. . . . 235 



INTRODUCTION 



The fraternity of Odd Fellows has proved itself to 
be an association suited to these times, and adapted 
to the interests of honorable men. Its (practical) 
workings are seen and admired by the world, and its 
growth is almost unparalleled in the history of or- 
ganizations. 

There is comparatively little reading matter in the 
form of books or reliable periodicals presented to the 
fraternity for their perusal, and it is with the hope of 
benefiting the institution that the following pages 
have been prepared and are now offered. 

I have divided it into three parts for convenience. 
In the first of which I have endeavored to present the 
objects, principles and teachings of the Order in such 
a way as to impress, if possible, more fully upon the 
minds of the obligated their duties, and incite them 
to a faithful performance of the same. I have also 
had it in view to give, so far as could be, in as brief 
chapters as follow, to those without the pales of the 
Order a view of our institution, and break down any 
undue prejudice they may have against us. 

In the second part I have given a brief view of the 
lives of the Patriarchs and others, and those princi- 
ples exemplified in their lives, which have been 
adopted by the fraternity and are so impressively 
taught — as for example, Abraham's " Trust in God" 
his Hospitality to a stranger — Brotherly love mani- 



Vlll. INTRODUCTION. 

fested towards Lot his nephew in the division of the 
land for pasturage, and his pursuing the five kings 
of Chedorlaomer, when they had passed through the 
country as conquerors, and had taken Lot and his 
family as captives and their goods as spoils. He 
periled his life and those of his armed servants by 
pursuing the enemy and fighting with them — con- 
quering the kings and capturing the captives and 
returning them to their home — with his sorrow at the 
death of his beloved Sarah — purchasing the cave of 
Machpelah as a family burying ground and depositing 
her mortal remains there. 

! The third part consists of Bible women from Sarah 
the wife of Abraham, who has been styled the Mother 
of Patriarchs and chief among the woman of the Bible, 
to the devoted Esther who risked her station as queen 
and even her life to save her periled people. These 
woman are referred to in Odd Fellowship for the 
imitation of the obligated and instructed Daughters 
of Rebekah. 

I have given in the Appendix simply a list of 
Scripture names, alphabetically arranged, with the 
proper pronunciation and also the explanation. This 
is for the special use of Odd Fellows (in learning and 
retaining). That the offering I thus make to our 
noble fraternity may be received and read, and do 
good, 

Is the earnest and sincere wish of 

The Author, 

Madison, Indiana. T. Gr. B. 



PART FIRST. 

<Dbb /ellomstiiji as an $MOriatiotL 

CHAPTER I. 

Man is made for, and adapted to association. " The 
Lord God formed man of the dust of the ground, and 
breathed into his nostrils the breath of life and he 
became a living soul." 

In a short time after he was created, under the 
boughs of a spreading tree in Eden, Adam laid him 
down to sleep. " And the Lord God caused a deep 
sleep to fall upon him, and he slept ; and he took one 
of his ribs and closed up the flesh instead thereof. 
And the rib which the Lord God had taken from man, 
made he a woman and brought her unto the man." 
For God had said of man, " It is not good for him that 
he be alone ; I will make him an helpmeet for him." 
Adam understood that he was made for association 
and said as soon as the woman was brought unto him, 
" This is now bone of my bone, and flesh of my flesh." 

Association is presented to us in almost everything 
in animate and inanimate nature. In the beginning- 
God created — "light and darkness," "day and night," 
" heaven and earth," " dry land and seas." " The 
greater and lesser lights." 

The earth was adorned with its various herbage, 
innumerable spires of grass lifted their tiny forms to 
the newly-created light. Tall mountain cedars swayed 



10 ODD FELLOWSHIP 

under the breezes of the creation-week, and the fruit 
trees began to unburden themselves. The newly 
created plants opened their petals and discovered their 
beautiful bloom ; unnumbered flowers of thousand 
tints sent their rich fragrance on the air of Eden. 

The inhabitants of the seas, from him who "maketh 
the great deep to boil like a pot," to the smallest 
moving creature whose native element is water, are 
formed for association. This is also true of the beasts 
of the earth and the creeping things, from those who 
carefully browse standing on earth, upon the branches 
of the tall forest trees, to those who are hunted even 
unto death, by the ingenious and indefatigable ferret. 
And from the huge alconda or the winding boa con- 
strictor of the serpentine race, to the smallest creeping 
things of earth, so small that the microscope must aid 
in their discovery. 

This is also true of the fowls of the air — from the 
eagle who soars aloft, and looking down on earth's 
mountains and the battling clouds in times of storm, 
covers her head near the boundary line of earth's 
atmosphere ; and who, as she poises herself in that 
far off region from earth, for the first time lowers her 
vision and talks in her own vernacular to her atten- 
dants — to the little humming bird, as it goes from 
point to point and intrudes its tiny bill into the centre 
of the opened petals of the varied flowers. 

But we seek effectually for association elsewhere — 
amongst angels, who are higher in their order of being 
than man, it exists. They are united in companies for 



AS AN ASSOCIATION. 



11 



the performing of work for themselves and others. 
On the morning of creation it is said, " Stars sang to- 
gether and all the sons of God shouted for joy." 

When the Patriarch Jacob was on his way to Pa- 
dan-aram, " he lighted upon a certain place and tar- 
ried there all night, because the sun was set." And as 
he laid him down and slept, he dreamed, and "behold 
a ladder set up on the earth, and the top of it reached 
to heaven, and the angels of G-od were ascending and 
descending on it." Thus we observe a company of 
these holy intelligences under the direction of the great 
Master above, banded together to direct the attention 
of a periled traveler to his home on high. 

In the history of Israel it is recorded of one of her 
prophets, that he enraged the Syrian king by following 
the direction of the Spirit under which he prophesied. 

Elisha told the king of Israel the thoughts of Ben- 
hadad, disclosed his plots and designs so that they 
were thwarted, and Israel was continually delivered. 
The Syrian king became so enraged that he deter- 
mined to destroy the prophet. To accomplish his 
purpose he sent a company of soldiers to take him at 
Dothan. When Elisha's servant saw the armed men 
approaching, he turned pale and with fear and 
trembling said, " Alas, my master, what shall we 
do?" 

But when the eyes of that frightened servant were 
opened, to his astonishment he discovered that the 
mountain was environed with horses and chariots of 
fire. He saw in a moment that the host that was for 



12 ODD FELLOWSHIP 

their defense was far more numerous than the war pre- 
pared company that had come to take them. 

This very interesting fact in sacred history plainly 
teaches us the importance of " Faith in God " in the 
time of danger and peril. Every initiate into the 
mysteries of Odd Fellowship, as taught to the cove- 
nanted brothers, lifts the eyes heavenward, and if he 
follows the directions given him — the prayer of a be- 
lieving heart enters the ears of the Lord God of Sabaoth. 

But this fact in history also teaches us that associa- 
tion, union, in action and effort for the accomplish- 
ment of their work, is constantly marking the conduct 
of angels, and we are led to believe that extensive 
good can not be accomplished without association. 
Hence the existence of the Independent order of Odd 
Fellows. As an association it is designed to, and well 
adapted for the accomplishment of extensive great 
good. Its aim is to lay the axe at the root of the tree 
of selfishness, and lead man to the exercise of the 
principle of care for his fellow-man. 

Its aim is to bind the nations of earth together in 
the bonds of a common brotherhood. It constantly 
recognizes " Grod's fatherhood and man's brother- 
hood ;" and has a standing maxim known to all its 
votaries, viz. : The liand of an Odd Fellow is always 
open to supply the wants of the needy and distressed. 
Practicing upon this maxim, the fraternity will con- 
tinue to bless the world. 

The tree of Odd Fellowship was planted in Amer- 
ican soil less than fifty years ago, but in growth it 



AS AN ASSOCIATION. 



13 



has gone far beyond any precedent that had been 

given. The few cycles that have rolled on since it 

took root in the soil of Freedom have been prosperous 

without a parallel. Its progress has proven that the 

soil and climate is congenial in this 

" Land of the free 
And this home of the brave." 

Every year the tree has been getting larger. Its 
branches have extended and the foliage has become 
more dense, while its roots have taken a firmer hold, 
a stronger grasp on earth. Thousands upon thou- 
sands in various states of our wide-spread country are 
dwelling under its shadow. Then beside the initiated 
there are thousands of "Daughters of Kebekah, " 
Widows of Odd Fellows and their lone Orphans, 
enjoying the refreshing shade of the tree. 

But of the Association of Odd Fellows, I will say, 
its members are banded together for the practice of 
Friendship, Love, and Truth. And if the instructions 
of the Order are observed, and its spirit entered into, 
these principles are practiced on the groundwork laid 
down by the great Teacher himself, — Love Grod su- 
premely and thy neighbor as thyself. It teaches 
God's existence and sovereignty, the obligation of his 
creature man to fear and serve him, with the great 
fact of accountability for conduct during the day life. 

Then says one, why is secrecy enjoined in it? "Why 
is it that the member keeps his mouth closed? So 
that you can not learn from him after he has visited 
the Lodge-room, as to what has been done there. 



14 

A prudent, sensible man will say, though he has no 
connection with the Order. — He is silent because he 

is r'.i :"^f i :: ?f :rf :•-. 

That is tme. He has not only pledged himself bnt 

a working Lodge to take a seat among its members. 
And while he has done so, he has recognized tin 
seeing Eye" of God that scans the Universe at a single 
glance, ever upon him,. And while he has renewed his 
pledge, the recording angel on high, pen in hand, 
dipped in heaven's indelible ink has made the r 
:: :'-i :riT~:.!. 

Odd Fellowship teaches impressively of the fall of 
man, and its consequences. It tells us of man in dark- 
ness and in chains. In the whole race this mournful 
spectacle is presented, and what is terrible in the 
thought, millions are unacquainted with the fact. They 
iir n:ril ziinii:?. .'■..:'' ;-" '-.v. ; : :. :-.: :'.-•; : .-.:'.; .': 
not. It talks to man of mortality, of death and the 
grave. It speaks of the shortness of tune, of the cer- 
tainty of death, and of the necessity of a preparation. 
It tells of the elevated remedy for sin : the immortality 
of the immaterial man, and the resurrection of our 
bodies from the tomb. 

In its degrees Odd Fellowship teaches the necessity 
of brotherly love, the importance of relief of distress 
and consoling the afflicted. It impresses upon the 
mind for practice, the principles of temperance, so- 
briety and chastity, of benevolence and charity. It 
shows the propriety of covenants for mutual aid, and 



AS AN ASSOCIATION. 15 

gives a beautiful exemplification in the inimitable 
narrative of David and Jonathan. It teaches friend- 
ship full and pure, as exhibited by Moses in seeking 
out his distressed and down-trodden people to relieve 
them. He refused any longer to be called the son of 
Pharaoh's daughter, choosing rather to suffer affliction 
with the people of God, than to enjoy the pleasure of 
sin for a season. He preferred rather to be one with 
them, than to be a member of the Egyptian court, or 
even heir to the crown ; and after he became the leader 
of Israel, he delivered this charge to his people con- 
cerning their distressed brethren : " If thy brother be 
waxen poor, and fallen in decay with thee, then thou 
shalt relieve him ; yea, though he be a stranger and a 
sojourner, that he may live with thee." A distressed 
brother should be recognized whether in darkness or 
in the light, and should be relieved. 

But Odd Fellowship not only teaches the practice 
of friendship thus, but the importance of the practice 
of universal love. It brings before the mind the 
blessed rule, " Whatsoever ye would that others should 
do to you, do ye even so to them." It leads us to 
recognize all the family of man as kindred. They are 
all one great family, nation and race, allied by nature 
alike to the great Creator. Yes, the Order ranges the 
European with all his refinement, the sable son of 
Africa, the Asiatic, the Indian and the Jew, side by 
side. It shows us our brethren in the common family 
of man — east, west, north and south, and proposes 
to unite us all in the principles represented by the 



16 



ODD FELLOWSHIP 



chain. Truth the imperial virtue is the effect, the 
natural result of love. 

May " friendship " ever dwell in your heart, dear 
reader, so as to exclude intolerance, bigotry and every 
thing opposed to " love." May you be steadfast and 
immovable in the practice of every virtue, that you 
may be safely guided amid the temptations and snares 
and dangers of life, and finally " Come unto Mount 
Sion, the city of the living God, the heavenly Jeru- 
salem ; and to an innumerable company of angels, and 
to the spirits of the just men made perfect, and to the 
general assembly of the church of the firstborn whose 
names are written in heaven, and to God the judge 
of all." 




CHAPTER IT. 




CtoilU &$ tatgM to fto W$HiL 

And by charity in Odd Fellowship 
we do not simply mean alms-giving, 
contributing to the poor and suffer- 
ing — this is good in its place. It is 
right and a part of the charity of 
Odd Felhicsliip. But Benevolence and Brotherly love 
are united with charity. To practice our charity there 
must be a heart to feel for others woes. A sensitive 
chord in the nature, that can be touched by the sight 
of suffering and that will vibrate through the whole 
man, moving to good actions. The action on the part 
of the one thus moved would be like that of the good 
Samaritan, who raised up the suffering Jew, bound up 
his wounds, allayed his pains by pouring in oil and 
wine, then took him to comfortable lodgings. 

Brotherly love. In this we do not 
mean to cut off feelings and regards 
and kind acts from those not members 
of the Fraternity, for Odd Fellowship 
recognizes as to man, God's fatherhood, 
and man's brotherhood. " Grod hath 
made of one blood all nations of men to dwell on 
the face of all the earth." And yet Brotherly love 
as we teach it requires mutual regards and interest, 
especially in the welfare of each other as members of 
the great Fraternity. 

2 




18 ODD FELLOWSHIP 

The adaee, "Love demands love," is recognized 
and exemplified. The ties manufactured here in 
" honor' 's Court" bind one to the other, and a generous 
sympathy is fostered, while all endeavor to aim at 
observance of the inspired rule, " Whatsoever ye 
would that men should do to you, do ye even so to 
them?" 

Our Charity then involves principles and feelings 
that can only have a home in a heart under the influ- 
ence of divine grace. Charity is a noble virtue, and 
wherever it exists there is moral excellence. It in- 
spires to noble deeds and prepares the heart of its 
possessor for the enjoyment of real happiness. 

He who would as a member of this great Fraternity, 
meet his obligations to God, to the Brotherhood, and 
to the world as well as to himself, must adhere closely 
to our requirements as to temperance, sobriety and 
chastity. Drunkenness ranks amongst the vilest cf 
the vices. It dethrones reason, and places man in- 
dulging in it below even the brutes that perish. It 
leads a man to squander his property and his charac- 
ter alike ; to destroy his health and beggar his family ; 
to engender disease and doom himself to a comfortless 
old age, if he does not meet a premature death and 
fill an early grave as a suicide. 

I can not better close this brief exposition than by 
referring you to a passage in holy Writ, that should 
be graven upon the tablet of every heart. " Look not 
thou upon the wine when it is red, when it giveth its 
oolor in the cup, when it moveth itself aright, for at 



AS AN ASSOCIATION. 19 

the last it biteth like a serpent and stingeth like an ad- 
der ; thine eyes shall behold strange women and thine 
heart shall utter perverse things. Drunkenness and 
evil concupiscence generally go hand in hand. " Touch 
not, taste not, handle not the cup of death." 




CHAPTER III. 

While it is true that man is dependent 
upon God for life and its blessings, it is 
also true that there exists among men a 
dependence upon his fellow-man. We see 
this in the various relations of life. How 
very dependent is the little innocent in the ignorance of 
undeveloped mental powers, as it lies in its mother's 
lap and stupidly stares at her, unable to recognize in her 
its best earthly friend. How dependent with its swad- 
dled form, its undeveloped physical. And not only in 
early infancy, but all through the first stages of life. 
And what is true as to the first stages of life, is also 
true as to dependence on others in second childhood 
amid the infirmities and weakness of the " weight of 
years. 11 See the trembling form of the aged sire and 
dame as they stand upon the crumbling verge of time, 
with nature's dying fire flickering. The mind once 
a noble palace wherein was manufactured magnificent 
thoughts, now like a castle in ruins — a worn out and 
fallen temple whose walls are mouldered. u The 



20 ODD FELLOWSHIP 

keepers of the house shall tremble and the strong 
men shall bow themselves, and the grinders cease be- 
cause they are few, and those that look out at the 
windows be darkened. And the doors shall be shut 
in the streets, when the sound of the grinding is low, 
and he shall rise up at the voice of the bird, and all 
the daughters of music shall be brought low; also, 
when they shall be afraid of that which is high and 
fears shall be in the way. And the almond tree shall 
nourish and the grasshopper shall be a burden, and 
desire shall fail : because man goeth to his long home 
and the mourners go about the streets." 

Not only in childhood and old age does this de- 
pendence exist, but we see it in cases in every stage 
of life. In the midst of disease what necessity exists 
for sympathy, care and help from our fellow-man. 
And who is so healthy that he can surely say he never 
will be sick. In the midst of mental as well as bodily 
affliction, human nature requires, nay, it must have the 
sympathies of a human heart and the kind actions 
prompted by pure feeling, or it will become withered, 
dry and dead. 

This world is full of selfishness and violence, and 
hence its inhabitants are subject to adversity and dire 
trial. We are constantly liable to the heartless per- 
secution and selfish wickedness of bad men. There 
have been many Cains since Adam's eldest son, and 
many murders have been committed since the blood 
of Abel stained the hill-side in the pasturage near 
Eden. There have been many Sauls at heart since 



AS AN ASSOCIATION. 



21 



Saul the son of Kish, as the first king of Israel medi- 
tated in his jealousy the murder of Israel's sweetest 
musician, the magnanimous man and mighty warrior, 
David, the son of Jesse. Ah, and there have been 
many Jonathans, with whom the Davids have entered 
into solemn covenants, for mutual relief for themselves, 
and everlasting kindness to each other s posterity . 

None are so rich that they can certainly say, they 
will never be poor and need the aid of those able to 
help them. 

It is well then, in a cold heartless world like ours, 
where the consequences of sin continually prevail, that 
men may agree to mutual relief and enter into cove- 
nants the most binding to practice it. And why not 
enter into covenants for this noble end? The almighty 
Glod entered into a covenant with Noah that the world 
should not again be deluged with water, and confirmed 
that covenant by appointing the bow that spanned the 
arch of heaven as a constant sign and seal to Noah 
and his posterity. It is pointed to even yet as 
the token. But the covenant for mutual Relief is a 
covenant of friendship and love, like that exemplified 
in the inimitable narrative of David and Jonathan. 
"We would pledge the kindest possible offices to one 
another, and seal those pledges in honor and affection. 

The demonstration that was given by Jonathan was 
in part that of endeavoring to allay the fears of David 
that Saul the king was intent on injuring him, then 
pleading before the king for David, when he had 
given orders that he should be slain, and succeeding 



22 ODD FELLOWSHIP 

in restoring him to the king's favor ; afterwards risk- 
ing his own life and passing through the most immi- 
nent peril in the wrath of his father, who threw a 
javelin at him and broke out in a volley of the bitterest 
and most wicked language. He then made known to 
David whilst hid in a field, in the use of a bow and 
arrows with the services of a lad. the intentions of 
king Saul. And again, when months had elapsed and 
Davids life had been hunted by Saul. Jonathan gave 
the strong demonstration of his remembrance of their 
plighted faith, by seeking an interview with David in 
the woods, when they looked upon each other for the 
last time and mutually renewed their covenant. 

David gave evidence of his pledge of honor by 
committing his interests fully into the hands of Jona- 
than, and by giving him at each interview with which 
they were favored, the strongest possible evidence in 
words and actions that the covenant was still fresh 
in his mind, and that his faith in his friend had not 
at all failed. 

He gave evidence of it in that last interview with 
which they were favored in the woods skirting the 
wilderness of Ziph — and when the news reached him 
that Saul and Jonathan were slain in Gilboa. the 
covenant in all its parts came up fresh before him, 
and the strong ties of affection created by that cove- 
nant and Jonathan's conduct upon it led him to cry 
out in the hearing of his aids, "I am distressed for 
thee, my brother Jonathan, thy love to me was won- 
derful, passing the love of woman." 



AS AN ASSOCIATION. 



23 



Then faithful to his obligation, when settled upon 
the throne of Israel he showed kindness to Mephibo- 
sheth, Jonathan's son. 

Now covenanted Odd Fellows are bound by strong 
ties to friendly relations, feelings and actions. They 
are to help each other, when help is needed ; counsel 
each other when in difficulty, warn each other when 
in danger. Bury each other when death has come, 
and show the utmost kindness and care for the widow 
and orphan children left behind. 




CHAPTER IV 

Jrt^wteWp m togftt to tte §011! §!«*. 

The question may be asked, 
And what is the definition of 
Friendship ? 

We would give as the answer, — It is " disinterested 
mutual regard." We have spoken in the preceding 
chapter of mutual relief, now let us speak of mutual 
regard, which is the friendship of Odd Fellowship. 
And we are not to look at the evidence given simply, 
in health and wealth and plenty, in times of peace 
and prosperity. Then it is easy to assume friendliness, 
nay more, to openly profess it. Indeed, it is possible 
for the external of Friendship to be performed, but 
the pure spirit to be lacking ; the profession to be a 
mere hollow pretension. 

But there is a sure test of Friendship, and that is 
adversity. In the individual case where Friendship is 



24 ODD FELLOWSHIP 

professed, let the " olive yield no oil," let the means 
of support he cut off; let the ability to labor be de- 
stroyed ; let hunger and thirst, and cold and naked- 
ness, and unjust imprisonment be endured ; let the 
clouds gather thick and fast, let the thunders peal and 
lightnings scathe — then Friendship is tested. Adver- 
sity has come, and the amount of love, the depth of 
attachment can be, nay, will be shown. 

The true friend will be willing to give up ease and 
pleasure to share in part the burden of his fellow. He 
will realize the blessedness spoken of in God's Word 
to him that gives, " It is more blessed to give than to 
receive ;" for a portion of his goods is freely given to 
him who is thus needy. Ah, the true friend will 
go even further than this at times : he will risk his 
life. 

The beautiful demonstration of Friendship given by 
Moses toward his down-trodden countrymen in bon- 
dage in Egypt is referred to. And the very name of 
the man is associated with true friendship, as well as 
with the decalogue or ten commandments which he 
received from Sinai, and the impressive rites and cere- 
monies of the Jewish religion. One of the most 
important charges Moses left, was a charge concerning 
distressed brothers, a demonstration of true friendship. 
" If thy brother be waxen poor, and fallen in decay 
with thee, then thou shalt relieve him, yea, though he 
be a stranger and a sojourner, that he may live with 
thee." 

Moses evidenced the purest friendship for his 



AS AN ASSOCIATION. 



25 



brethren the Jews, whe-n they were in oppression and 
affliction, and he the adopted son of Pharaoh's daugh- 
ter, occupying a high position at the court of Egypt. 
Amid the splendors of royalty and the luxuries of a 
prince's palace, he looked with a sorrowful heart upon 
the burdened. There was a tender chord in his soul 
touched by their sufferings, and that chord vibrated 
through his whole nature. He thought of his own 
humble birth, parentage, and household often, and 
sympathized in his heart of hearts with his kindred. 

At length his friendship for those of his own nation 
was tested, for as he was one day passing along not far 
from the palace, he saw an Hebrew and an Egyptian 
in deadly fight. It was but the work of a moment, 
though he was a prince, and they in all probability 
were both day laborers, the one a slave and the other 
an Egyptian of the laboring class. He rushed to the 
scene, and with his sympathies all aroused for the 
Hebrew, he assisted him and the Egyptian fell in 
death, and they two buried him in the sand. 

Moved by feeling for his oppressed people, he fled 
the court of Pharaoh and for some time was exiled in 
Midian, when he became a shepherd and for several 
years performed the work and office of a shepherd for 
Jethro. He often thought of the Hebrews in their 
oppression, and longed for a way to effect their 
emancipation. 

At length the God of his fathers appeared unto 
him, and commissioned him to the work. His Friend- 
ship was tested in that hour, under the solemn and 
3 



26 ODD FELLOWSHIP 

glorious scenes at Horeb. But -when tested it was 
proved true, and with his rod in his hand he went 
towards the land of Egypt. In company with his 
brother he stood before the monarch, and demanded 
the freedom of all the Hebrews. 

He risked his life amongst the Egyptians from day 
to day, by demanding the emancipation of the nation. 
He stood fearlessly in the presence of the king, and 
declared the will of G-od regarding Israel. 

But finally he led them out from under the hand 
of these oppressors, when his friendship for them was 
put to a severer test than ever, by their murmuring 
against him, and declaring that he had brought them 
out of Egypt to die. 

When they engaged in idolatry, and bowed down 
before the golden calf at Sinai, until God was very 
angry at them, and threatened to remove from them 
the symbols of his presence. The meekness and friend- 
ship of Moses was put to a severe test, but he cried 
out, " Lord, this people have sinned a great sin, and 
have made them gods of gold. Yet now if thou wilt 
forgive their sin : and if not, blot me, I pray thee, out 
of thy book which thou hast written." Xotwithstand- 
ing their gross sin he would not give them up, he 
prayed for them and prevailed. He continued to 
develop his self-sacrificing friendship until they neared 
the second time the land of Canaan, when he died. 

Let disinterested friendship mark us in our course 
and conduct in life. Let us keep our eye upon " the 
token" that we may be reminded of the virtues of 



AS AN ASSOCIATION. 



27 



Israel's illustrious leader. May we bless our race 
as Moses did, and in death gather up our feet with 

joy- 



CHAPTER V. 



fpw m tetigM to tin ^tmtmivmtt. 




How natural it is for parents to love their children, 
and children to love their parents. The great Creator 
has fixed a principle in human nature that leads 
to care, regards, and true affection in this relation. 
Paternal love is the same everywhere : the heathen 
mother does not sacrifice her child amid the super- 
stitions of false worship to a false god, for lack of 
feeling for it. It is not because she does not love it, 
but because in her blindness she deems it necessary to 
appease the wrath of a supposed angry God, by giving 
up her child to a horrid death. It is to atone for her 



25 ::: 

sine and secure salvation for her famil y that she does 
it The hearts of parents may be trampled npon by 

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having become vicious and low breatemg they 
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AS AN ASSOCIATION. 



29 



in turn. They claim him as their spiritual adviser, 
and seek counsel when needed, at his hands. 

How natural it is for members of the same associ- 
ation to feel themselves bound strongly together. 
Let us take for example the Brotherhood of Odd 
Fellowship. You have but to be satisfied that the 
stranger you meet has been in " honor's court," that 
the mysteries of Odd Fellowship have been made 
known to him, that he has knelt at our altar, received 
our instructions under our solemn obligations, and 
you feel at once that you stand in the presence of an 
honorable man and a fraternal friend — that he is a 
brother. 

But universal love stops not here, as we teach it. 
It goes behind blood-relation, the distinctions of sect, 
party, binding associations, or nation. It recognizes 
all men as brothers — members of a common family, 
and children of a common parent. In all the shades 
of color, in all the grades of intellect and of refine- 
ment, and in all the classifications of human society 
we look upon our kindred. Amongst men there are 
many nations, and yet but one nation — the human 
race. There are many families, and yet but one fam- 
ily — the family of the great Creator. There are many 
countries, and yet but one country — the earth. Human 
nature is human nature the world over. The beggar 
in his rags, the convict in his cell, and the criminal 
incarcerated in the prison, like the crowned monarch 
on his throne, or the national or State Executive in 
his mansion, possesses it, and they are alike immortal. 



30 ODD FELLOWSHIP 

Universal love requires us " to do unto others as we 
would they should do unto us." Oh, if this was the 
practice of men everywhere, it would be but a short 
time until the evils that afflict mankind would be 
annihilated, the nerve of sympathy in the human 
heart would become active, and all would seek the 
welfare of others as well as their own. And then the 
jubilee of this world would be sounded, and all parts 
of God's universe would join in the general shout of 
praise, " Hallelujah, for the Lord God omnipotent 
reigneth." 

Be temperate, just to yourselves and all mankind. 
Be temperate in eating and drinking, temperate in the 
exercise of the powers of the body ; do not abuse them 
so as to bring on feebleness of age ; temperate in the 
exercise of the powers of mind and passions of the 
soul ; your minds will not bear abuse, and by all means 
your passions should be held in check. Be not hasty 
in forming your opinions, especially when derogatory 
to the character of the subject of them : and be, when 
formed, not hasty in expressing them. 

Govern your appetites, especially form not the taste 
for intoxicating liquors, for they dethrone reason, and 
unfit man for the duties of any and all the relations 
of life. 

Cherish the sentiment of true affection for all man- 
kind, especially for your Brethren ; relieve the wants, 
so far as it is in your power, of all the distressed ; 
comfort the fatherless, seek after the pure and perfect 
love of God, which is the greatest of all the graces. 



AS AN ASSOCIATION. 



31 



CHAPTER VI. 



Swtift, w toi#! it tta $arttft 




Truth as taught in Odd Fellow- 
ship is the result of Love, the subject 
of the last chapter. To the existence 
of " Truth in the inward parts" the 
element of love is necessary. We 
call Truth " the imperial virtue, " 
because of its importance, and the many excel- 
lencies involved in it. It involves conformity to fact, 
in word, thought and deed. It involves the strictest 
veracity or entire purity from falsehood. It admits 
not a word or act intended to deceive. It involves 
fidelity, faithfulness and constancy, with honesty of 
heart. 

Truth sanctions good of every kind and encourages 
it, while it condemns and conquers wrong, and it is 
mighty and will prevail. The battle between right 
and wrong may be a long struggle, a hard fight, but 
the right will conquer. The colors will turn in favor 
of Truth, for it is omnipotent, and omnipotence will 
triumph at last. 

"Truth is a cardinal or royal virtue." It is a chief, 
a fundamental principle, and in Odd Fellowship it is 
taught through symbols, and how impressive are some 
of the emblems and symbols used. How strikingly 
they illustrate the duties of man, and how .impres- 



32 ODD FELLOWSHIP 

sively they teach the lessons of morality, virtue and 
religion. 

Truth living and acting in a soul possessing love to 
God and man, makes him confident as to his origin, 
his position as one partaking of, and possessing a 
fallen nature. His relation to the great Creator and 
Supreme Ruler as a redeemed creature, purchased 
with the precious blood of Calvary's honored sacrifice. 
It makes him confident of his responsibilities, his 
accountability for his conduct in life to the Giver of 
all his mercies. It satisfies him of the immortality 
of the immaterial man, of the tendency of these bodies 
to the grave, and of the resurrection at the last day. 

The true votary of Truth possesses a moral excel- 
lence that will commend him to the regards of all, 
and give him a commanding position in society. It 
will give him a moral power in influence in every 
circle in which he moves. 



CHAPTER VII. 

Ite mmm a imprtiig gtwlwrtitotts. 

In imparting instruction in Odd Fellowship, signs 
and symbols are used. A sign or emblem is some- 
thing by which another thing is shown or represented. 
A picture representing one thing to the eye and 
another to the understanding. A symbol is the repre- 
sentative of any moral thing by the images or proper- 



AS AN ASSOCIATION. 



33 



ties of natural things — that which represents some- 
thing else. This has been an impressive mode of 
teaching ever since the fatal fall, when man lost his 
primeval innocence, and the dark pall of sin was drawn 
over every power and principle of the moral nature. 
Then it was that the blighting, withering curse of ini- 
quity settled down like a mighty incubus on the noble 
nature, the God-like mind, and man needed an im- 
pressive mode of instruction. The all-wise and mer- 
ciful dispenser of favors deigned to give to his erring 
and fallen creature lessons of instruction in this way. 

We go back in the history of the world, and in the 
Patriarchal age there were altars, bleeding sacrifices, and 
fires that were sacred. In the Mosaic and Prophetical 
ages, in addition to the above there were relics, mitres, 
and sacred robes. There was an ark of covenant and 
a mercy-seat, with arching cherubims upon it. In 
that ark were deposited the "budded rod," the tables 
of stone, the pot of manna and other sacred things ; 
and over the ark with its sacred deposits, was the 
holy Shekinah or visible presence of the great 
Jehovah. 

In the lessons of instruction given by the prophets, 
what a gorgeous train of symbols are used. Those 
lessons are some of them wrought up to a holy energy, 
and possess a daring grandeur, and exhibit a degree 
of unmixed sublimity, almost beyond any other por- 
tion of the sacred word. 

\ This symbolic teaching is well calculated to make 
permanent impressions upon the mind, and affect the 



34 ODD FELLOWSHIP 

heart for good. As it regards inspired teaching, tnere 
is often such an appropriateness in the figures, em- 
blems and symbols used, that the casual observer even, 
can clearly see the great truth intended to be taught. 

In the Christian age which followed the Prophetical 
we observe the same thing as to the manner of im- 
parting instruction. This is true of man's Great 
Teacher, much of his teaching was parabolic. He 
gave allegorical representations of great spiritual and 
moral truths. He used things that are seen, to repre- 
sent things that are not seen. He directed the eyes 
of those that attended him, (and were enchanted with 
the words that fell from his sacred lips and with the 
works he performed, attesting the glory of his charac- 
ter,) to things that were temporal ; but whilst the eye 
lighted upon the temporal, the understanding was 
directly led to view the spiritual and eternal. And 
so striking were the lessons thus given, that even his 
enemies were led to exclaim, " Never man spake like 
this man." 

Behold the glory of symbolic teaching with regard 
to man's relation to God ; the great truth of immor- 
tality, atonement for sin, the existence since his 
crucifixion, of the Lord Jesus Christ, and the glory 
that encircles his brow as he wears the mediatorial 
crown, and is looked upon from all parts of God's 
universe as the coroneted King of kings, and Lord of 
Lords, with the great fact that he will " come again." 
All this is taught in the " Holy Eucharist." This 
sacred memento left by the great head of the church, 



AS AN ASSOCIATION. 



35 



brings all these things up before the mind of the 
votary of religion. Yes, the simple elements of bread 
and wine wax sublime before the eye of the devout 
worshiper, for they are symbols of the mangled body 
and flowing blood of Calvary's honored victim. 

There is another expressive sign and symbol of 
man's freedom from the thraldom, power, guilt and 
dominion of sin. I allude to the element of water as 
used in the administration of Baptism. It is under- 
stood to be an act by which the name of Christ is 
taken, and the obligations of his religion assumed. 
It is a public devotional setting apart to the important 
work of serving God; and how beautifully does it 
emblem the important work wrought in the heart, by 
which the moral nature is purified and fitted for an 
everlasting home in the pure air of heaven. 

Then we have striking and abundant example of 
symbolic teaching in the Patriarchal, Prophetical and 
Christian age. 




36 



ODD FELLOWSHIP 



CHAPTEK VIII. 



INITIATORY. 




" The all-seeing Eye." — As an emblem it tells 
us that the gaze of him who fills immensity is upon 
us. God watches us in all our actions ; we can not 
escape the gaze of the omnipresent. " If I ascend up 
into heaven thou art there, if I make my bed in hell 
behold thou art there ; if I take the wings of the 
morning and dwell in the uttermost parts of the earth, 
even there shall thy hand lead me and thy right hand 
shall uphold me." The impression that was made 
upon the mind of Hagar at the well of Lahai-roi, 
which led her to say, "Thou God seest me," should 
be made upon the mind of the Odd Fellow by this 
emblem. 

But the idea that exists in the mind of the poet 



INITIATORY. 



37 



and painter when he represents the Savior of mankind 
and the angels of God, with the saved saints, with a 
circle of rays surrounding the head is forced upon us 
as we behold this very expressive emblem with its 
enveloping blaze of glory. 




"The Heart and the Hand." — This emblem 
teaches us the importance of sincerity and truth in all 
our expressed feelings. The hand is open to denote 
giving, and the heart in the palm denotes cheerful 
giving. And may it not remind us of the great scrip- 
ture truth, with which experience accords, "It is more 
blessed to give than to receive." But we may also 
learn from it, that when an Odd Fellow greets a bro- 
ther, whether it be with a peculiar grip, telling his 
standing or attainments in the Order, or with merely 
a friendly grasp, he is to let his welcome to the 
greeted one come forth from his heart. And how 
much true humanity can be expressed in a friendly 
greeting, — Ah ! and how much of the true brotherly 
feeling can be expressed, real fellowship told in the 
peculiar forms of greeting that we have learned. 



38 ODD FELLOWSHIP 




"The Ax and Three Links." — As the ax, the 
woodman's implement and working tool is used to fell 
the forest trees, the emblem teaches us that truth 
which is the foundation of our great superstructure is 
to destroy the trees and herbage in the soil of our 
nature that brings not forth good fruit; and how much 
there is in us that should be destroyed that we may 
fill our calling and perform our high and noble mis- 
sion among men. The three links tells us of the three 
grand principles of our Order, viz.: ''Friendship, Love 
and Truth," the chain that binds us in our great 
Brotherhood, which principles are so beautifully 
exemplified in our work. They are three principal 
pillars of our temple. 



INITIATORY. 



39 




" The Skull and Crossed Bones." — This emblem 
tells us of the irreversible decree of the mighty God 
regarding his creature man, " dust thou art and unto 
dust shalt thou return." We hear a voice speaking to 
us from that sad memorial of man's mortality, telling 
us to prepare for the solemnities of death and the 
narrow house, to be in readiness when God executes 
the summons and so fills the decree, " Earth to earth, 
ashes to ashes, dust to dust." 

But it also reminds us of our obligations to bear 
the remains of a departed brother to the tomb and 
deposit it in the speechless ground. It tells us that 
we are to give him a burial amongst us, that when we 
walk among the tombs, our eyes may light upon the 
sod under which he sleeps the " sleep that knows no 
waking until the resurrection morning." But we are 
also taught to bury the failings and imperfections of a 



brother with his body, jet permit his virtues to well 
np in our memories, that we may cherish them in onr 
hearts and imii^.f gloss in onr lives, :--- 
sepulchre and vnt m 

• ■ I ~ : - ■ '_. ~ : « t - _ - i. 7 _ '"_:__ mi ii ■_ : . . " 
dfiimre -:£" ile ?li_Lrfi :: Isri.fi iii ri~f -- 

iifi: ::i:t:i:i^ L:= ^7: ^~ifi 
:i:::--:: i ~~ ". = _ : : .7 . irifi " --- :rf:irf: 
zlizzztzI I'.f.isirf ~f r^r:":rz: ilf '. is: sii :~: 




Ehe in- irtanee of persevering indsBdr v in the per- 

:::mi:f ::' i::l "irks Azi is :if ■■ :-st T : 
guifrs i:if-:7:_ -~ :.~ iz-izl^z t\:~ fr. ni li-.__ 
irfi.irfi hfz :-f_ ifiisus :: iifrf ::z i3f n :jff 



li 



WHITE DEGREE. 



41 



I may also say, this emblem teaches us to be faithful 
in all our work as Odd Fellows, to have all our con- 
duct marked with "Trust in God," and as a reward 
we shall have a passport to immortality, a right to a 
seat in the grand temple on high. This will assuredly 
be the lot of all who meet their obligations to God 
while on earth, with a compliance to his will. Heaven's 
doors are only closed to the unworthy. The Guardian 
will admit for " an abundant entrance shall be minis- 
tered through the gates into the city." 



WHITE DEGREE. 




" The Lamb." — It talks to us of the importance of 
innocence and purity in heart and life. It tells us 
of that Lamb under the Mosaic economy, the blood 
of which was sprinkled upon the door-posts of Israel's 
dwellings on the night that the destroying angel passed 
over them, but slew one in every Egyptian family. 
In the Passover feast the Lamb that was slain pointed 
the devout Jews to the days of their bondage in 
Egypt and their deliverance from oppression, and it 



42 ODD FELLOWSHIP. 

symboled the Lamb of God that came to take away 
the sin of the world. The Savior of mankind, who 
has become our Passover " slain for us." 



" The Shining Sun." — As an emblem it speaks to 
us of God's impartiality in giving general blessings to 
all mankind alike. " God hath made of one blood all 
nations of men to dwell upon the face of all the earth." 
The same air surrounds all, and the same sun shines 
upon all alike, so our general benevolence should be 
impartial. While we contribute and distribute to a 
needy brother, our hands and hearts should be ready 
also to give to the extent of our ability to all neces- 
sitous cases ; while we especially remember the frater- 
nity, we should do good to all men. 

"The Globe in Clouds." — As an emblem it di- 
rects us to a view of the vast field open before us for 
good works. It tells us to look at the misfortunes of 
our fellow-men in every direction with a pitying eye 



COVENANT DEGREE. 



43 




and heart, and to be moved to sympathy by the sight 
of human woe. It bids us to reach out the helping 
hand whenever it is in our power, and the gratitude 
of the assisted will bless us. Though the dark pall 
of superstition and ignorance now envelops a large 
part of the habitable globe, that pall is to be lifted. 
The fires of civilization, the blessing of the arts and 
sciences, and the refining power of truth is to be 
seen and felt from pole to pole. The mists that wrap 
our world in shades of death shall be dispersed. 



COVENANT DEGREE. 



" The Bundle of Rods." — As an emblem teaches 
us that in union there is strength. There is ability 
when banded in true fellowship to accomplish our 
benevolent designs. A separate rod is easily broken, 
but the bundle defies the strength of him who holds it. 
United together in the bonds of our brotherhood, we 



•::: tzll;— ~z:z. 




f. and onr enemies are defied ; we accomplish our 
work, as singly we could not Tf e bless and are 



Ebh Ajebofwe — ! 



: our 



. :~ n. 



COVENANT DEGREE. 



45 



but if I say, behold the arrows are beyond thee, go 
thy way, for the Lord hath sent thee away. Thus we 
are taught to make all laudable efforts to save a 
brother when he or his interests are periled. 




"Quiver and Bow." — As an emblem keep the 
covenanted friendship of David and Jonathan still 
before us, and we are taught, as the quiver contains 
the arrows with which to charge the bow time after 
time, so we are always to be ready in covenanted 
friendship to give a brother needed help by warning 
him of danger when it is at hand, as Jonathan did in 
shooting the arrows beyond the stone ; or of encou- 
raging a brother, as David's friend would have en- 
couraged him, had he shot the arrow so that it had 
fallen ere it reached his hiding-place. 



46 ODD FELLOWSHIP 




" The Rainbow." — Tells us of the covenant that 
G-od made with Noah, that the world should not again 
be drowned. It teaches as an emblem that when dark 
clouds are in a brother's sky, his covenanted friend 
should fly to him, and with kind words and actions 
smilingly bend the rainbow of pure friendship around 
his heart. 



ROYAL BLUE DEGREE. 

" The Rod." — As an emblem bid us render help to 
a weary wayworn brother, especially an afflicted one, 
as we hope to receive help in time of need from the 
great father above, and draw on the never failing 
source of comfort in the times of extremity. While it 
tells us of Moses the emancipator of down-trodden 
Israel, and of the mighty miracles he wrought to con- 
found Israel's oppressor. It also reminds us of that 



ROYAL BLUE DEGREE. 



47 




rod and staff on which we may be permitted to lean 
when we are called to walk through the valley of the 
shadow of death. It tells us of that support we may 
hope to have when enduring the throes of dissolution. 




" The Ark." — Is an emblem and points us to that 
terrible calamity that fell upon the old world in its 
destruction by a deluge of water. Noah and his 
family were saved in the Ark with the animals by 



48 ODD FELLOWSHIP. 

which the new world was to be peopled, while all the 
race of men and animals beside, save those whose 
element was water, perished. And while the Ark 
points to this fearful judgment of God, it may be con- 
sidered as a type of the salvation provided for the 
family of man. 




" The Dove." — Reminds us of the Holy Spirit that 
descended in the form of a dove and sat upon the head 
of the Savior as he stood upon the bank of the far- 
famed Jordan, after his baptism by John, which spirit 
was promised to the disciples by their Master after 
he should have ascended. It tells us we, too, may 
receive the visits of that comforting messenger, typi- 
fied by Noah's dove that returned to the ark with an 
olive leaf plucked off, thereby telling that the waters 
had assuaged from off the face of the earth. Yes, we 
may learn in its blessed influences on our hearts, that 
the waters of Jehovah's wrath are assuaged, and that 
the offended may be reconciled to the offender. 



REMEMBRANCE DEGREE. 49 




"The Serpent." — Refers us to Israel's chastise- 
ment for the sin committed at Hormah, and it points 
to the " Son of man" who was raised up on the cross. 
The fiery serpent was sent amongst Israel and all who 
were bitten died. God commanded Israel to make a 
brazen serpent and raise it up on a pole in the midst 
of the camp, and all the bitten Israelites that looked 
were cured. " As Moses lifted up the brazen serpent 
in the wilderness, even so must the Son of Man be 
lifted up. " Christ was raised up on the cross that he 
might be seen, and that virtue might come from him 
to diseased man, and the poison of the bite of sin 
be extracted. 

REMEMBRANCE DEGREE. 

" Scales and Sword." — United they emblem just 

prudence, which correctly weighs every action and 

motive, cutting off every principle in the nature which 

would lead to the commission of wrongs, and it teaches 

5 



50 



ODD FELLOWSHIP. 




us that justice and mercy are to meet together, 
righteousness and peace are to kiss each other. The 
rich and the poor, the high and the low. the learned 
and the unlearned, the young and the old are to meet 
on a common level and unite in harmony in their 
work. 

"The Horn of Plenty." — Emblems a memory 
well stored with the teachings of Odd Fellowship, 
with a disposition to gather in ftill more useful 
knowledge, and retain it for practice. But it also 
teaches us that if want comes upon us, the Order will 
lift up her gates and pour in her treasures on us to 
meet our necessities. It tells us that " if the fig-tree 
fails to bloom, the olive yields no oil, the flocks are 
cut off, and there are no herd in the stall, yet may we 
joy in the Lord and glory in the God of our salva- 
tion." If our wives and children are in widowhood 



SCARLET DEGREE. 



51 




and orphanage and in necessity, it tells us that our 
fraternity will supply their wants, and in genuine 
kindness light up their dreary abode. 



SCAKLET DEGREE. 




" The Cofein." — As an emblem tells usthat we 
shall soon go down to the grave, shall be numbered 
with the shrouded millions, whilst our character, in 
influence still left on the stage of acting man, will be 
telling for the good or ill of succeeding generations. 



52 



ODD FELLOWSHIP 




" The Bible." — It is an emblem because it is our 
text book ; here we get our doctrines and rules for 
life. It is our guide amid all the dark windings of 
life, and we draw comfort, as dying mortals, from its 
teachings of immortality beyond earth's boundary 
line. To us its pages shine with living lustre. 




" The Moon and Seven Stars." — They represent 
good life, the effect of the divine favor. As the moon 
and stars reflect the borrowed light of day, or of its 



PATRIARCHAL DEGREE. 53 

glorious orb the sun, so we are to reflect the glory of 
our supremely great and glorious God. 




" The Budded Rod." — It points us to the settle- 
ment of the vexed question as to who should serve in 
the important office of the Priesthood ; for God made 
Aaron's rod deposited in the honored ark to bud and 
bring forth almonds in a night. It tells us that he 
who raised the eloquent brother of Moses to the sacred 
office of Priest for Israel, will support and cheer those 
who trust in him. The support is told in the rod, 
and the cheering and comfort is told in the budding 
of the rod. 



PATRIARCHAL DEGREE. 

11 The Three Pillars." — In this emblem there is 
an illusion to the following text of scripture : " Faith, 
hope, and charity, these three ; but the greatest of 



54 



ODD FELLOWSHIP 




these is charity." And we are taught that these three 
important virtues are grand pillars in the temple of 
Odd Fellowship. 




" The Tents."— Tell us of the habitations of the 
Patriarchs. The movable dwellings of the worthy 
ones of early ages, and they remind us that here we 
have no continuing city; this is not our abiding 
place, we are on a pilgrimage to the grave. But it 
further teaches us that hospitality should mark us 



GOLDEN RULE DEGREE. 



55 



in our course and conduct in life towards our fellow- 
men. " Be not forgetful to entertain strangers, for 
thereby some have entertained angels unawares." 



X 



" The Crook " tells us of the occupation of the 
Patriarchs. They were shepherds watching and guard- 
ing their flocks themselves, and that the good shepherd 
watches and guards the members of his flock, he leads 
them from pasture to pasture and feeds them beside 
the still waters. 



GOLDEN KULE DEGREE. 




"Tables of the Law." — As an emblem it reminds 
of Moses the servant of God, who spent forty days 
within the foldings of the cloud that capped Mount 
Sinai when God came down upon it. And it brings 



56 ODD FELLOWSHIP. 

up before us the decalogue or ten commandments, that 
as a moral code is perfect. Even those who reject 
revelation, and scoff at Sinai's smoke and cloud, and 
pealing thunder and scathing lightning, in the midst 
of which was the giving of the law, own that it is the 
best moral code ever given to the world. "While 
human laws, being imperfect, are altered and repealed, 
no virtuous man has ever desired to amend or repeal 
the moral law. It presents a common basis of wor- 
ship and morals for the millions of our world. 




" The Altar op Incense " refers us to the wor- 
ship under the Mosaic law, and teaches us the impor- 
tance of sending up to G-od the thanksgiving and 
gratitude of the heart in prayer and praise. As the 
curling smoke ascends from the incense altar, so we 
should see to it that our hearts are right in the sight 
of God, and that our devotional feelings, mixed with 
"faith in Glod, " ascend on high and centre in the 
Savior of sinners. 



ROYAL PURPLE DEGREE. 57 

ROYAL PURPLE DEGREE. 




" The Scythe." — Reminds us again of death. As 
an emblem it presents us the idea of the king of 
terrors — a mower. He is passing through the world 
and cutting down his victims as the mower cuts the 
swathe through the grass field. " Man is as the grass 
of the field, which to-day is, and to-morrow is cast 
into the oven." Human life is short. 



" The Hour Glass." — It, also, speaks to us of the 
brevity of human life. As the sands incessantly run, 
so every breath we breathe shortens our life. 
" Every beating pulse we tell 
Leaves but the number less." 



58 



ODD FELLOWSHIP. 



As the sands quickly run down in the glass, so life 
is soon gone and we go down to the grave. And since 
it is true that there is i: no wisdom, nor device, nor 
knowledge found in the grave whither we go,'' M what 
our hands find to do, we should do with our might. 1 ' 




' : The Ark of the Covenant." — Reminds us of 
that sacred depository of the holy things that were to 
be kept for future generations in the holiest apartment 
of the temple. In the ark was placed a copy of the 
Law ; a pot of manna : Aaron's rod that budded. On 
the top of it was placed the mercy seat, which formed 
a lid or covering, at each end of which was a cherubim, 
and their wings met and so formed an arch ; and above, 
and over the ark with its deposits and mercy seat, 
was the Shekinah or visible presence of God. Here 
was a presentation to the devout Jew of moral magni- 
ficence and grandeur. So does the moral character 
of the man who obeys all the divine requisition loom 
up in moral grandeur. Nothing is more noble or 
sublime in this world than a pure and stainless charac- 
ter. The emblem suggests to us the glories of 



ROYAL PURPLE DEGREE. 



59 



heaven — the grandeur of the Eternal King as typified 
in the Shekinah. 




" The Globe in full light. " — As an emblem 
points ns to that glorious era when " The wolf shall 
lie down with the lamb, the leopard shall lie down 



with the kid, the calf and the 



youn 



g Hon and the 



fatling together, and a little child shall lead them ;" 
" then the cow and the bear shall feed, their young 
ones shall lie together, the lion shall eat straw as the 
ox." "Swords shall be beat into ploughshares and 
spears into pruning hooks, and the people shall learn 
war no more." The whole family of man shall repose 
happily in the shade of the same tree, and be closely 
united in a common Brotherhood. And as this is 
the last emblem in the subordinate Encampment, we 
learn from it that we are now in possession of the 
mysteries and teachings of Odd Fellowship, and the 
whole world is before us as a vast field for action. 



60 ODD FELLOWSHIP 

CHAPTER IX. 

8ft* SgiM* m Wtxt gwS. 



The Bible is a revelation from G-od the supreme 
ruler of the universe. It is a transcript of the divine 
mind. To man, for whom God gave it, it is as a light 
in a dark place. " As the shadow of a great rock in a 
weary land." It is a light to the feet' and a lamp to 
the path, and its precious truths guide man safely amid 
the labyrinths of this mortal state. In its history as 
well as its prophecy and poetry and epistles it is food 
for the mind. 

The Bible should be the Odd Fellows text book, 
his constant companion. From it the fraternity draws 
its doctrines and selects its emblems. According to 
the directions marked out in it we should travel, for it 
is a moral map, showing the route to happiness and 
heaven. And in him who travels by it " Trust in 
God" its author should be, ah! and it will be in- 
creased ; for one development after another will be 
given in experience, corresponding with it as a guide. 
The Bible is a sure and safe director to men, for its 



THE BIBLE OUR TEXT BOOK. 61 

needle, as a God-formed compass, always points and 
never varies to the everlasting home of the Patriarchs. 

How we admire the names and characters — the vir- 
tues and faith — of the good men of the Patriarchal 
and Prophetical ages, from righteous Abel who was 
murdered by his wicked and unprincipled brother to 
the last of the inspired Prophets. What illustrious ex- 
amples do many of them give us of unflinching and 
unfailing " Trust in God." 

But yet there are not more striking illustrations of 
" Faith in God " and virtues practiced recorded in the 
Bible, than is recorded of woman, from Sarah, who has 
been styled emphatically " chief among the mothers 
of the Bible," who was the ancestress of the hosts of 
Israel and the wife of the illustrious Abraham the 
father of the faithful, to Esther queen of Ahasuerus, 
who risked her life and station to deliver her people 
when in the most imminent peril, and down indeed 
to the latest history of virtuous woman recorded in 
the New Testament. 

There are noble specimens of humanity and true 
womanhood recorded in the " Book of Books " and 
we would refer woman of the present generation to 
to them as examples worthy their imitation, much 
rather than to those who have signalized themselves 
by carnage and death and despotic rule. 



62 ODD FELLOWSHIP. 

CHAPTER X. 

This is the motto of the Order. To the observance 
and practice of these principles the membership of 
the fraternity are bound. The motto is recognized 
and the effort is made to exemplify the principles in 
life. We declare this in the dressing of the Lodge 
room, and in the instructions given in the different 
parts of the mysteries of Odd Fellowship, as we un- 
fold them. But we have inscribed this motto on our 
banners ; seen as we unfurl them in the breezes to the 
gaze of the world around us. The Friendship of 
Odd Fellowship is friendship not only with each other 
but with all men. It is not that mean, sickly, coun- 
terfeit thing that would be called friendship, (but is 
not by any means entitled to the name,) so much 
practiced in the world, the native element of which is 
selfishness ; that is truly but a name. 

By " friendship " in Odd Fellowship we mean that 
close attachment, those strong regards, and kind feel- 
ings, which lead to good offices — to the performance 
of kind actions — that which leads us to help each 
other and our fellow men in time of need. 

This principle deeply planted in the Odd Fellow's 
breast — well rooted in the soil of his heart — leads him 
to do for a brother what he would have a brother do 
for him in like circumstances. 



FRIENDSHIP, LOVE AND TRUTH. 



63 



When he hears of a case of destitution he is 
prompted by this principle to relieve, so far as it is in 
his power, the destitute one. He will " feed the hun- 
gry, clothe the naked." If he hears of a desperate 
case of sickness, a tender chord in his heart is touched 
which vibrates through his whole nature and he rushes 
to the bedside of the afflicted, and with a tender heart 
and soft hand he ministers. 

The good Odd Fellow appears in the chamber of 
affliction as one governed by principle such as should 
move in the bosom of a man ; see him — 

" Watching by the couch of pain, 
Till the light of day shall wane ; 
Till the evening star is high, 

Till the midnight shadows fly, « 

Silent, wakeful vigils keeping, 
O'er the restless sufferer sleeping." 

And when death has done his work and the clay cold 
form, motionless is before him, he recognizes in it an 
emblem of his own mortality. He knows full well 
that the tenement before him, fast growing icy, is all 
that is left for earth ; of one who was born as he was 
born ; who a little while ago lived as he now lives, but 
now is lost to earth. "With solemn reflections he turns 
from the scene, and in the exercise of friendship, at- 
tends to the wants of the bereaved. He endeavors to 
impart consolation to them in this their dark hour. He 
mingles true tears with the weeping wife, mother, sis- 
ter, or daughter ; moved on by this principle he per- 
forms all the last sad offices which nature requires. 
If it be an Odd Fellow deceased, he shrouds the ab- 



64 ODD FELLOWSHIP. 

sent brothers form in Ms last bed. the coffin, and re- 
members that they will never again be associated as 
they have been in the interesting duties of the Lodge 
room, and in the performance of kind actions for one 
another and for their fellow men. With a sad heart in 
company with his brethren of the order he bears the 
bier to the sacred depository for human dust, the grave 
yard, then softly lays the brother, lost to earth, in the 
clay-cold, narrow house, and as he does it. he looks 
on those about him and sees " gloom settling on each 
face, and sadness marking every eye." 

But as the funeral services are drawing to a close, 
thoughts of immortality crowd into the chambers of 
the soul ; and the lamp of the resurrection, lighted by 
the Lord of life, illumines the charnel house whilst 
each brother present casts his sprig of evergreen into 
the vault. Having closed the ceremonies the Odd 
Fellow mounds the earth above the departed one, then 
leaves the sister of Eebekah to soothe the disconsolate 
friends as none but a sister can. It may be that the 
Odd Fellow returns to that newly made grave again 
with a free stone or marble monument on wMch is 
carved the name of the deceased, and with the name 
some emblems or characters that are used in unfold- 
ing the mysteries of Odd Fellowship. 

It may be the daughter of Eebekah will visit that 
grave again in company with that bereaved widow, 
mother, sister or daughter, and shed another tear in 
sympathy as she reads the inscription upon the tomb 
stone and remembers the virtues of the lost one. 



65 

But she asks the sorrowing one beside her to assist in 
giving one more testimonial of regard for the buried 
one. She prepares a spot upon that mound, then 
plants an evergreen that may sing under the passing 
breezes a long, long requiem. 

This is friendship as taught and practiced in Odd 
Fellowship, and the character of man thus moved to 
kind acts by -pure friendship, looms up in grandeur 
and true moral magnificence, till even the wondering 
world admires. 

Friendship as taught in Odd Fellowship gives us 
an exposition of the text " Be not forgetful to enter- 
tain strangers, for thereby some have entertained an- 
gels unawares." Never have your door closed against 
a stranger seemingly in distress, but let him enjoy 
your hospitality ; give him a hearty welcome and so 
will he feel that he occupies the tent of a friend. And 
his character as he develops it, may exercise a very 
salutary influence upon you and upon your family. 
And, indeed, though his character be not as you wish, 
send him not out into the wilderness, for if the Great 
Father above in mercy has borne with him, surely 
thou shouldst. If God has permitted him to dwell 
for years under the circling curtain of the heavens, 
surely thou canst bear with him for a night, by enter- 
taining him under thy roof. Let the stranger share 
thy hospitality and God the Great Father of mankind 
will reward thee ; for he that giveth but a cup of cold 
water in the name of a disciple shall not lose his 
reward. 
6 



66 ODD FELLOWSHIP. 

u Love" is the principle of action for the good Odd 
Fellow. It is the element in which he moves. The 
grand motive power to the efforts he puts forth for 
the promotion of good amongst his fellow men. It 
moves him to noble deeds of charity, to great works 
of benevolence. 

The beauty of the Independent Order of Odd Fel- 
lows is seen in this, that it teaches and inn: 
upon the mind, and moves to action on it. that law 
of the Eternal Lawgiver that we call the law of " Uni- 
versal Brotherhood." It teaches man his duty and 
his responsibility. It brings to mind the fact that he 
is by nature ' ; in darkness and in chains." Grief has 
seized upon him as its victim, and passion has made 
him a slave. The links of the chain of sin have been 
entwined about him. He is led to look upon the de- 
veloped goodness of him whose eye is all-seeing in 
man's deliverance from sin's effects, and^as he looks, 
grateful thoughts crowd the mind, and grateful emo- 
tions swell in the soul. He is thus led to see the 
ground-work for love, to be practiced by him toward 
his benefactor. But the order of Odd Fellowship 
impressively teaches our obligation to " love one 
another." An Odd Fellow never said in his heart, as 
the murderous brother of Adam's much loved Abel 
said. u Am I my brothers keeper?" He could not 
say it and retain his character, for the very moment 
he said it he would cease to be an Odd Fellow. Then 
we are sure that Cain was not one either in principle 
or in practice. 



FRIENDSHIP, LOVE AND TRUTH. 



67 



If it be true, as the German translator of the " death 
of Abel " says, that Abel had a wife and children, the 
former upon his cruel murder was left a widow, and 
the latter, orphans. How did the members of that 
forsaken band need the principles of our order prac- 
ticed toward them. How did that woman need kind 
words and actions to comfort her in her loneliness. 
How did she need some one to bind up the wounds 
that had been made in her spirit, and pour oil upon 
the troubled sea of her soul. How did those little 
ones need an open hand and a heart in it to supply 
their wants, and some one to guide and protect them 
in early life ; shield them from harm amid its dark 
windings. 

There have been many Cains in our world since 
the first one. And much, very much, innocent blood 
has flowed since Abel's blood stained the hillside in 
the pasturage near Eden. Many a good father has 
fallen by the hand of the assassin. Many a good hus- 
band has thus been suddenly snatched from the em- 
brace of her whom he fondly loved and was proud to 
claim as his first earthly friend. And she has been 
left in their humble cottage to weep alone, while her 
little children unable to realize their loss, or under- 
stand the cause of their mother's sorrow have played 
in her presence with some sacred memento of their 
murdered father. 

The principles of Odd Fellowship carry help to the 
needy and distressed of every clime and circumstance. 
Love to man as inculcated, teaches us to look upon 



68 ODD FELLOWSHIP. 

every man as a brother. It ranges before ns the 
European with all his refinement and the sable son of 
Africa with all his superstition and degradation. The 
Asiatic and the wild roamer of the forests, the Indian. 
The Mohammedan and the venerable representative of 
Abraham. It tells us in all our actions toward them 
to keep in view the " Golden Rule ; " " Whatsoever ye 
would that others should do to you, do you even so to 
them." 

Truth is also a cardinal virtue, a standing, impor- 
tant principle with us. The good Odd Fellow pos- 
sesses truth in the "inward parts," and his aim is con- 
tinually to possess and practice it. He wants it graven 
upon the tablets of his heart as "with an iron pen," 
made permanent as the heavy impression stamped in 
the everlasting rock. For if the foundation is pure 
he knows that the waters issuing therefrom will be 
pure. With a right heart, he will be able in his con- 
stant conduct to exhibit " truth." Like the never 
varying needle under the influence of the loadstone 
he will be always pointing in the right direction, 
which will be to the encampment above, and he will 
be wending his way to a position there. 

The Odd Fellow remembers well when the world 
was shut out from him for the first time in the Odd 
Fellow's Hall. The impressive ceremonies of initia- 
tion are fresh in his mind and he feels glad that the 
obligations of the order are on him. There is satis- 
faction to him in the thought that with many thous- 
ands he stands pledged to the practice of " Friend- 



FRIENDSHIP, LOVE AND TRUTH. 69 

ship, Love and Truth." The promises he has made 
he will hold sacred ; no consideration that could be 
offered would induce him to prove recreant to his 
trust. 

But the good Odd Fellow is faithful in helping a 
brother to stand the storms of life. If he sees dan- 
ger before him to whom he is fraternally bound like 
the virtuous and manly Jonathan when with his lad 
he went within an arrow's shot of the stone Ezel to 
inform his covenanted friend of his imminent peril ; 
he will inform his brother of the danger and so help, 
and that help will be given as none but a brother can 
give it. Ah ! and if some dark providence overtakes 
him by a casualty such as frequently happens, on the 
waves of old ocean, or on the waters of our navigable 
streams, in the burning or in some other way destruc- 
tion, of the vessel, he is ready if possible to help. 
Let him but see the evidence a brother can give in 
distress and he will raise both hands aloft and fly to 
the rescue. 

Odd Fellowship teaches us to imitate the conduct of 
those ancient worthies who had " faith in God," from 
righteous Abel, the record of whose death is the first 
line carved on the gravestone of the world, to the 
latest prophets, who sealed the truth of their teach- 
ings with their blood. 

But it tells us why we are to have " faith in God • " 
viz. that we may find repose for the soul beyond the 
boundary line of time. For there is no real rest on 
earth. From the period when Time's lap receives us 



70 ODD FELLOWSHIP. 

until the earth in a grave gives the body a resting 
place, toil and trouble and sorrow is the lot. The 
path of life is a narrow path and dangers are all 
around, obstacles continually crowd our way. We 
pass through dense forests at times when storms are 
raging, thick darkness presses about us relieved only 
by rapid lightning gleam for a moment, which leads 
us more sensibly to realize the absence of light. And 
to this is added the threatning voice of a seeming 
angry God in the rolling thunder. The principles 
of Odd Fellowship lead us — 

To see in the author of the storm 

An everlasting friend, 
Benignly looking at our faith. 

Sometimes the sun will light our path, shedding 
down his mellow beams, will infuse a vigor not known 
in time of trial. The grass is green and flowers are 
opening their lovely petals to the eyes, and sending 
out their pleasant fragrance on the air. Earth unrolls 
her canvas and spreads out before the eye her untold 
beauties. Then her voice comes on the passing 
breeze to our ears and hearts "come, enjoy me." 
Odd Fellowship says, be careful, for in the green 
grass and amongst those highly colored flower plants 
at your feet and along your pathway, poisonous ser- 
pents may be coiled in ambush. 

Be not carried away by the " voice of the charmer 
though he charm never so wisely." Look out for 
dangers till thy journey ends. Shun the snare of the 
fowler until his hunting day is past. 



FRIENDSHIP, LOVE AND TRUTH. 71 

"Trust in God" and thou shall come unto Mt. 
Zion, the city of the living God, the heavenly Jeru- 
salem, and to an innumerable company of angels ; to 
the general assembly and church of the firstborn, 
which are written in Heaven, and to God the judge 
of all, and to the spirits of "just men made perfect." 
At the banquet of Heaven the faithful shall sit down 
with Abraham, Isaac and Jacob, clothed with the pure 
robe, they shall recline at the board with other honor- 
ed guests at the great supper of the Lamb and shall 
tune their harps in harmony with the melting melo- 
dy of Heaven. 

How much better the world would be than it is, 
if the banner of Odd Fellowship was unfurled to every 
breeze. If Friendship, Love and Truth was practised 
everywhere, and all mankind were reposing under the 
wide-spread branches of our tree. If all were united 
in one glorious principle, one law would bind all na- 
tions, kindreds and tongues of the earth. Then 
would wretchedness and disgrace soon lose its subjects. 



72 



ODD FELLOWSHIP 



CHAPTER XI. 




H In God we Trust," is a motto in Odd Fellowship, 
and one of the first recognized in the Order. It ap- 
pears in plain characters over the chair of one of onr 
principal officers in the lodge room, and under the first 
striking emblem of the Order, " The all-seeing eye." 
Every initiate into the mysteries of Odd Fellowship 
adopts it as his own motto ; ranging himself with the 
brotherhood, he becomes for his brethren what the il- 
lustrious Aaron became for his brother, viz : a spokes- 
man. He speaks for himself and the whole Fraternity, 
" In God we trust." 

It teaches us that God is the Supreme Ruler of the 
Universe — the upholder and sustainer of all things, and 
that by him all things consist. " He holdeth the wa- 
ters in the hollow of his hand, and meteth out heaven 



IN GOD WE TRUST. 73 

with a span, and comprehendeth the dust of the earth 
in a measure, weigheth the mountains in scales, and 
the hills in a balance — he taketh up the isles as a very 
little thing." 

It teaches that God is the Great Disposer of human 
events. " That he pulleth down one and setteth up 
another," and that upon him all are alike dependent. 
Our existence has been derived from him, and our life 
continued amid the dangers of this probationary state 
by his almighty power. But the motto teaches God's 
providential care for all his creatures, and his love and 
mercy in the supply of all our wants. It reminds us 
of the fact that " the very hairs of our head are all 
numbered," and that God cares far more for us than 
for the sparrow, that falls not to the ground without 
his notice. His eye is ever upon us and his watch- 
care over us. 

But it tells us that all our blessings come from God. 
Whilst in him we " live and move and have our being," 
the food that we eat, and the raiment that we wear, 
with all the endearing ties of earth, are blessings from 
his hand, and for them, gratitude should nil our hearts 
to him. It also reminds us of the fact that we are ac- 
countable, as rational and intelligent beings, to him, 
from whom we have received so much. His eye is ever 
upon us, and in his infinite and eternal mind, a per- 
fect knowledge of our character is had, a faithful record 
of our proceedings in life is made, and as our Judge, 
he will bring us into strict account at the last day. 
7 



74 



ODD FELLOWSHIP. 



Tlie motto reminds us of the promises of God's word 
to us of good — temporal, for he alone can supply our 
wants j spiritual, for he is the Author of grace that 
saves in time and in eternity. 

It inculcates as a motto, the importance of the exer- 
cise of "Faith in God" — developed by good works, 
as it appears in the ancient worthies of the Patriarchal 
and Prophetical ages, from righteous Abel, who offered 
an acceptable sacrifice, to the last of the Prophets. 
May we " trust in God " indeed. 




GHAPTEE XII. 

Piitoal f elk! 

Odd Fellowship is an association for 
mutual relief. And in a world like ours, 
where the effects of sin are scattered 
broadcast and abundant, and amongst a 
race dependent as ours is, and so easily 
injured, it is fortunate that associations have been 
formed to render help when help is needed. 

The members of this great fraternity, seeing the 
appropriateness of the adage, " love demands love," 
are banded together for mutual relief, in the various 
ways in which it can be given amid the casualties of 
life. It offers relief in case of sickness. No one is so 
healthy that he can surely say he will never be sick — 
he will never be so completely prostrated by disease 



MUTUAL RELIEF. 75 

as to be unable to meet his own wants ; hence, depen- 
dent in the fullest sense upon others. Indeed, there 
are none but expect disease and utter prostration under 
it and dissolution in the end — if not cut off from life 
by a sudden death. Odd Fellowship furnishes a min- 
ister in the person of one of its votaries, in the time 
of sickness, whose station and work is at the bedside 
of the afflicted. And where does man appear so noble 
as at the bedside of the afflicted, bending over the 
couch of the suffering with true brotherly feelings, and 
watching with anxiety the failing form of the helpless ? 
Oh, where does he appear more worthy of the help- 
meet with which the great Creator has furnished him 
— woman ? 

If sickness is protracted day after day and night 
after night, the work of watching and ministering is con- 
tinued, for the true fraternal heart knows no weariness. 

Odd Fellowship offers relief in case of bereavement. 
When a friend has died whose loss we deeply deplore, 
the wounds inflicted on our spirits are quickly recog- 
nized, and the healing balm of friendship in unmixed 
sympathy is poured upon the wound. If a brother 
has died who has left behind him a widow and orphan 
children, the widow is cared for, and if needy, sup- 
plied, while her children in orphanage are clothed and 
educated. But if the bereavement is that of health, 
one after another of the Fraternity make anxious in- 
quiries, if indeed they do not regularly visit the inva- 
lid, and there in his presence, give unmistakable evi- 
dences of deep interest in his case. If the bereavement 



76 ODD FELLOWSHIP. 

is that of property, by a casualty that often destroys 
in a very short time, such as fire, flood, tornado ; or if 
it is by the inhumanity or dishonesty of some speci- 
men of our kind, the Fraternity looks at the bereave- 
ment, and if possible, lends a helping hand and relieves 
the wants of the injured. 

Odd Fellowship offers mutual relief under imposi- 
tion. If an article that I am about to purchase has 
been extravagantly extolled and its real qualities hid- 
den from my view, so that I am about to be imposed 
upon, it is possible for relief to be given me, and the 
intended injustice to fail. It is not only possible, but 
it is actually probable. I may say more. It is cer- 
tain, if a brother Odd Fellow's heart and hand is near 
me. But it offers relief in its benefits to all alike, in 
case of inability to labor or earn a living, so that the 
time in sickness is not entirely lost as to providing 
sustenance for himself and for those who are depend- 
ent upon him. 



CHAPTER XIII. 

fBtttaaJ (Mifiratfott. 

Odd Fellowship is a society for mutual edification 
and improvement. It seeks to make all its votaries 
better by improving their moral tone, and hence in- 
creasing their moral power, watching vigilantly over 
the conduct of all alike. Whatever differences exist 



MUTUAL EDIFICATION. 77 

among members outside their retreat, Odd Fellowship 
requires them to leave them in the world, and come 
together around the altar of the Fraternity once a 
week, untrammeled by party feeling or anything that 
would mar the harmony of the brotherhood. 

Everything connected with our ceremonies, from 
the first sound of the gavel calling to the duties of the 
evening, to the last sound releasing us from the inner 
lodge duties, tend to elevate, ennoble and improve. 
The opening ode and the lodge prayer array before us 
the principles of our Order, the object of our meeting 
together, the goodness and mercy of God, manifested 
to us in continued life and its blessings. They bring 
before us also the subject of our feelings and care as 
Odd Fellows, viz: The brethren of the Fraternity 
everywhere, with the widow and orphan and the dis- 
tressed and suffering of earth. The propositions as 
they come before us, in the regular business of the 
lodge, from the first to the last, tend to remind us of 
the duties we owe to God, of the duties we owe to our- 
selves and to our fellow-men ; and the part we are 
called upon to act in the great drama of mortal human- 
ity now passing on the stage of life. 

The same is true of the initiatory ceremonies, from 
the time the world is shut out, until the instructions 
are completed, and the newly made Odd Fellow is pre- 
pared to make himself known as an Odd Fellow, and 
move in the ranks of the Fraternity, in the enjoyment 
of the privileges to which members are entitled. The 
lessons are all wholesome, and tend to elevate the 



i 



78 ODD FELLOWSHIP. 

learner — to improve his moral tone, and so increase 
his moral power. The lessons are of such a character 
and given in such a way, that they can not fail to make 
a deep and lasting impression upon the mind. They 
improve the mind and affect the heart for good in life. 

This is true of the work throughout, as every 
advanced member of the Fraternity knows full well. 
The lesson on Charity, in the first step, is one that is 
so impressively taught, that it can not easily be for- 
gotten ; and if there is a tendency to dissipation amid 
the intoxicating pleasures of the world, the lesson wells 
up in the memory. The impressions that were made 
by it freshen, and the wanderer is checked and brought 
back ere many steps are taken, and the soul not spell- 
bound by the music of the syren song. 

The lesson given on mutual relief is a very striking 
one, and the symbols and emblems are so presented 
and explained, that the mind grasps and the heart 
receives and retains for practice towards covenanted 
brothers the beautiful lesson. It is edifying to digest 
the Scripture example that is given, and then to bring 
into real life the knowledge acquired, by giving help 
to, or receiving help from a brother, when the neces- 
sity exists. And how often may the warning be given 
to profit, or the encouragement, by imparting light 
when we are in darkness ! 

Friendship is taught, and impressed upon the mind 
so beautifully in the history of the great leader of Is- 
rael, the emancipator of God's down-trodden people, 
that it can not easily be forgotten. The impression is 



MUTUAL EDIFICATION. 79 

made upon the mind in such a way that it is not easily 
effaced. His love for his countrymen led him to give 
up his home in the palace, with all the pleasures of 
royalty, and his heirship to the crown. " He refused 
to be called the son of Pharaoh's daughter, choosing 
rather to suffer affliction with the people of God than 
to enjoy the pleasures of sin for a season." 

Love to God and man, as taught in the Book of 
Books, is impressively urged, and manifestations of 
that love demanded, in action that will be in unison 
with the profession of love. It is insisted upon that 
human brotherhood be recognized and love be practiced 
toward all men of every clime, and kindred and nation. 
The human 7iear^should possess love for all the human 
family without an exception, for they are all our breth- 
ren, and " he that loveth not his brother, whom he 
hath seen, how can he love God, whom he hath not 
seen ?" It is equivalent to he can not love God whom 
he hath not seen. The divine command is, "Love the 
Lord thy, God with all thy heart, and with all thy 
mind, with all thy soul, and with all thy strength, and 
thy neighbor as thyself." 

Truth is impressed upon the mind so fully with 
symbols and emblems, as well as in the clear language 
of inspiration, that an indellible impression is made, 
and the heart affected for good almost invariably for 
all coming time. 

Friendship is taught again in another way, viz : by 
hospitality to a stranger. Beautiful illustrations are 
given in the Bible, in the entertainment given by the 



80 ODD FELLOWSHIP 

Patriarchs. Abraham was thus hospitable. He re- 
ceived strangers, provided water to wash their feet, 
prepared repast, and waited upon them himself. At 
one time, when three angels visited him, he killed and 
dressed and cooked a calf and three measures of meal, 
Sarah his wife assisting him. 

Love is taught again, and impressed and exemplified 
in religious toleration; but the grand Gospel maxim, 
or Golden Eule. is presented. " TThatsoever ye would 
that others should do to you. do ye even so to them." 

Truili is exemplified again, in rendering assistance as 
a guide to one who is in need, surrounded by dangers 
and in the midst of severe trials. And its importance 
is impressed, as it involves faith in God. as exempli- 
fied in the case and experience of the righteous, from 
Abel on down to those of the Xew Testament age — all 
these lessons tend to elevate and improve, and hence 
edify all alike. 



CHAPTER XIV. 

§^ gfea agaittst mx (&ntm\t$. 

In almost every community where there is a work- 
ing lodge of Odd Fellows, there are enemies to the 
Fraternity. 3Iany are anxious to know what is done 
in the lodge room and how it is done. This, however, 
can not be known, save by those who have come into 
the retreat by the door. But if we may judge of the 



A PLEA AGAINST OUR ENEMIES. 81 

expressions given in many communities, there are a 
few persons whose strong convictions are that the ob- 
jects of the association are superlatively selfish — hence 
its character is bad. 

But there are those who boldly declare we are en- 
gaged in that which is dishonorable. Our Order is 
"Nazareth, and no good thing can come out of it;" 
but does not our work as certainly show that they are 
mistaken, as the astonished Jew was mistaken, who, 
half convinced that the Son of Mary was the Messiah, 
yet when he learned that Nazareth was his town, said, 
" Can any good thing come out of Nazareth ?" The 
despised Nazarene exhibited the finer feelings of hu- 
manity by administering to the suffering of all. His 
pure spirit was always moved under a sight of human 
woe. How deeply did he sympathize with the widow 
of Nain, as in sadness she was heavily treading the 
road to the burying-ground ! How did he feel with 
the sisters of Lazarus, bereft of their brother ! I fancy 
I see him, as he is approached by Martha in the out- 
skirts of Bethany. He knew full well the feelings of 
her stricken heart, as weeping, she said, " Lord, if thou 
hadst been here, my brother had not died." He felt 
for her, and sympathized with her, and in his first 
expressions declared the fact that her brother should 
come back. " Thy brother shall rise again." 

And see him again, when an anxious father ap- 
proaches him. He had watched day after day with 
fond feeling at the couch of a lovely daughter. He 
had cooled her fevered brow and softened her parched 



52 ODD FELLOWSHIP 

lips hour after hour, but still she was no better. At 
length his family physician announced that her case 
was hopeless — his daughter must die. The thought 
of parting with her was too painful to endure, and in 
his extremity he thought of Jesus ; and though the 
object of his deep solicitude was on the confines of 
time, and he felt loath to leave her, yet he believed in 
Christ's power to heal : hence, tearing himself from the 
couch of the sufferer, he repairs hurriedly to the place 
where Jesus was. and said to him. •• My little daugh- 
ter lyeth at the point of death, I pray thee come and 
lay thy hand on her, and she shall be healed." How 
the heart of that father bounded with joy, as Jesus 
listened to his entreaty and turned his lace in travel 
toward his dwelling ! But they had not traveled far 
before the intelligence came to the father. " Thy daugh- 
ter is dead." Jesus knew full well that the nevr 
tearing the heart with bitter anguish, and he hastened 
in his sympathy to pour oil upon the troubled sea : he 
said to Jairus. " Be not afraid, only believe/" Here 
in Jesus of Nazareth, we observe the sympathy, care, 
and disposition to relieve the suffering, that should be 
practiced by man. He is man s example. 

Odd Fellowship binds its votaries to care for their 
fellow-man. In the time of sorrow, sympathize with 
them, and when in necessity, meet their wants, so far 
as it is practicable. And these principles are not to 
be confined to those to whom they are fraternally 
bound, but to all mankind. It is true that they who 
are bound together in the strong meaning rites and 



A PLEA AGAINST OUR ENEMIES. 83 

symbols of the Order, are especially obligated to the 
practice of these principles towards one another — but 
does that mark the institution as specially selfish? 
Then the same may be said of all other good associ- 
ations. 

It is inconsistent for the enemies of our Order to 
declare against us, for the simple reason that they 
know nothing about the Order internally. Now there 
was quite as much consistency in Mr. Paine asserting 
against the Christian religion, declaring there was no 
such thing as experimental religion. Infidel as he 
was, he, of course, had never experienced it. He had 
never learned the science of salvation. The philosophy 
of religion had never been taught him. The canvas 
on which the great Ruler of the universe has painted 
the plan in the high and living colors of inspiration, 
he had never closely and with an honest heart scanned. 
No wonder that he was in error. And may we not 
say of those who are opposed to our Order, they have 
never looked for an exemplification of the ruling prin- 
ciples in the conduct of our worthy members ? I say 
worthy, because there are unworthy ; if it were not 
so, Odd Fellowship, as an association, would be 
alone. 

Now, is it fair to declare this Fraternity bad because 
there are bad members ? Must a flock of white meri- 
noes, with an exception or two that are black, because 
of the black ones, be called a flock of black sheep ? 
Surely not. The Order remains the same in excellences, 
though the member proves unfaithful in his work 



84 ODD FELLOWSHIP. 

or recreant to Lis trust. I repeat it : If the Fraternity 
had no unworthy members in it. numbering as she 
does, she would be an anomaly indeed in the family 
of organizations. 



CHAPTER XV. 

%U £n& tit Uto*. 

"And He shall judge among the nations and shall 
rebuke many people ; and they shall beat their swords 
into plowshares and their spears into pruning hooks, 
and the people shall learn war no more.'' 

Who can glance cursorily even over the blood-stain- 
ed pages of history, and not feel an involuntary shud- 
der at "'man's inhumanity to man." as it has been 
practiced in all ages ? That bloody deed of Cain in 
the pasturage near Eden, is but one of an innumerable 
number that have been faithfully recorded by Heaven's 
scribe in the book of God's remembrance. The sheep 
that owned the righteous Abel as their shepherd, may 
have fled in terror from the spot where Cain lifted his 
arm. nerved with murderous purpose, to commit the 
dark deed ; but quite as dark deeds of blood as that 
first have often been committed in this disordered 
world. Nation has been arrayed against nation, tribe 
against tribe, family against family, and man against 
man. Extensive wars have been carried on in different 



THE END OP WAR. 85 

ages of the world, which have resulted in strewing the 
earth with slain, and thus national existence has been 
sapped, as the life-blood of a nation's warriors has 
crimsoned the beautiful carpet. Yes, in war the armies 
of earth in their desolating march have destroyed every 
thing beautiful before them — their battering rams have 
played upon the walls of their enemies' cities, and the 
dark pall of desolation and death has been spread over 
the thousands of inhabitants. 

Look at the history of our world for a moment. 
Through the dynasties of the ancient Egyptian Empire, 
from the first Pharaoh to the infamous Cleopatra, it is 
one continued scene almost of blood. Of the Babylo- 
nian Empire it is also true throughout its whole his- 
tory, from the time it was founded as a government 
and the first monarch reigned, until the Persian con- 
queror executed the decree of Heaven by entering her 
capital, putting her king to death, and proclaiming the 
empire conquered, and her captives free, and at liberty 
to return to their own land. The same is true of the 
Medo-Persian, Macedonian, and Roman Empires, — 
their rise, progress and fall was in blood. And is it 
not also true of modern nations ? It was said of the 
great Napoleon Bonaparte, " He clothed the earth 
with the terror of his name, and drenched all Europe 
in blood and tears." This world of ours has been a 
war-world ever since the great Napoleon closed his 
eyes in death on the barren St. Helena, and two of the 
bloodiest pages in the book of the history of our race 
are those on which is recorded the war of the Crimea 



86 ODD FELLOWSHIP. 

and the almost unheard-of cruelties practiced in the 
wars in India. But wars and rumors of wars sliall 
cease, and Odd Fellowship as an association is looking 
forward with pleasing hopes and ardent longings 
to the time when " the people sliall learn war no 
more." 




PART SECOND. 

Xioffi of (Sminmt 9Jiblt 3&m. 



CHAPTER I. 




Abraham was distinguished for his "trust in God," 
and has been properly styled the " Father of the faith- 
ful." In Odd Fellowship we are referred to his expe- 
rience of " trust" and are called upon to imitate him. 
When aged, the promise of God was verified to him — 
of Sarah, his beloved wife, Isaac was born. And when 
God would try the quality of his faith, he bade him 
go up to Mt. Moriah and offer that son as a sacrifice. 
This command of the Divine Being must have fallen 
upon the ear and heart of Abraham with ponderous 
weight, but " staggering not at the promises of God," 
he made ready for the offering. 



88 ODD FELLOWSHIP. 

The morning arrived when he should leave his tent 
and go to the designated place for sacrifice. His ser- 
vants that were to attend him had all things in readi- 
ness, and Isaac took an affectionate leave of his aged 
mother. Behold the three, as they stand within the 
tent, just before the journey is commenced. Abraham 
of the three alone knew the purpose of God regarding 
Isaac ; and how must it have affected him as he looked 
upon Sarah, knowing that she was looking upon her 
Isaac for the last time, the purpose of Grod being car- 
ried out! Surely paternal love swelled in his great 
heart, till he could hardly refrain from whispering in 
the ear of the mother, " Isaac may never return." But 
he did refrain, and with a heavy heart left Sarah in 
the tent. 

Abraham listened to the innocent, boyish talk of his 
son as they rode along, and every sentence of Isaac 
was like a dagger piercing his heart — yet with solemn 
looks and melancholy feelings he journeyed on, Isaac 
all the while wondering at the seeming sadness of his 
father. But he had been with his father in worship ; 
had stood beside him when offering sacrifices, and had 
witnessed his devotion, though he had never before 
attended him to Mt. Moriah. 

%' At length they arrive at the mountain, and Abraham 
bids his attending servants halt, and tarry whilst he 
and the lad go up and worship. In company with 
Isaac, he wends his way up the mountain side. The 
sacrifice he is about to make is pressing him more and 
more. His affection for his child is increasing. The 



HISTORY OF ABRAHAM. 89 

son of promise, as he walks by his side, receives a 
glance from the Hither that seems to say, Can I give 
him up f Isaac my son is approaching manhood. I 
have looked upon him with fond feelings from his 
earliest infancy. He is the son of my old age, and the 
promised seed, in " whom all the nations of earth shall 
be blessed," but he adds in his soliloquy, He who 
gave me this son of promise has commanded me to 
make the sacrifice, and I must obey. His tempest- 
tossed soul is stilled, his relaxed muscles are strung, 
and his arm nerved to make preparation for the sacri- 
fice. Soon a rude altar appears upon the mountain, 
and the fuel is gathered for the fire, when all at once 
Isaac turns to his father, and says, "Father, here is 
the altar, and here is the wood, but where is the sacri- 
fice?" " My son," said Abraham, " God will provide 
himself a sacrifice."- Abraham then made known to 
Isaac the command of God. He at once gave himself 
up, and submitted to be bound and laid upon the altar. 
Heaven permitted the fond father, when he had pro- 
ceeded thus far, to give his son what he supposed was 
a last fond embrace ; then nerving himself for the work, 
he drew back the knife to plunge it into the bosom of 
Isaac. Behold the scene ! The angels of God in heaven 
were looking down upon it with intense anxiety. They 
were bending over the walls or poising themselves upon 
their pinions, and fixing their eyes on Mt. Moriah, the 
altar, the sacrifice and the officiating priest, when the 
solemn silence was broken by the voice of the Almighty, 
saying, It is enough. Jehovah turning to a swift-wing- 
8 



90 ODD FELLOWSHIP. 

ed angel, said, Fly to that spot and stay the hand of 
my servant Abraham, that he slay not Isaac. The 
angel rushed to the spot and arrested the attention of 
the faithful servant of God. " Lay not thy hand upon 
the lad, neither do thou anything unto him, for now I 
know that thou fearest God, seeing thou hast not with- 
held thy son, thine only son, from me." 

A short time afterward the two with joyful hearts 
came down from the mountain, and with the waiting 
servants returned home, when we may suppose Sarah 
was made acquainted with the trial of her husband's 
faith. Whenever I see, what is sometimes to be seen 
in the best arranged and furnished lodge rooms, among 
the emblems used to unfold the mysteries of Odd Fel- 
lowship, the "Ram's Horn," I am reminded of this 
trial of Abraham's faith, and in imagination I see Isaac 
as he stands beside his father, near the fire and wood, 
tenderly and innocently asking him what must have 
been to him a very affecting question, " Where is the 
lamb for the burnt offering V Just before the glisten- 
ing blade was struck and Isaac's life taken, the Patri- 
arch was stopped, and as he looked up, he saw on the 
mountain, a short distance from him, a fulfillment of 
the declaration he had made to Isaac, " My son, God 
will provide himself a lamb for a burnt offering." 
There in the thicket near, was a ram caught by the 
horns. 

Abraham has been styled, because of his " trust in 
Grod " and his many virtues, with his devoted life, the 
"Friend of God." When he left the land of Egypt 



HISTORY OF ABRAIIAM. 91 

and went to Canaan to dwell, he pitched his tent near 
Bethel, where years before he had lived, and where yet 
was the altar on which he had often sacrificed to God. 
His nephew Lot was living near him when he lived in 
Canaan before, and when he went down into Egypt, 
went with him, and this time also Lot attends him. 
The two went to Canaan to dwell. This gives us to 
understand that the mutual attachment of these two 
great men was strong. But as evidence that Abraham 
possessed toward Lot, and practiced it, " Friendship," 
and 1 may add, " Love and Truth," I need but to refer 
to his conduct toward Lot there. 

Their flocks had been multiplied exceedingly, and 
their substance was great — the land did not give suffi- 
cient pasturage for the flocks of each, and moreover, 
the men that had the charge of the flocks of each were 
quarreling. These things required a separation. Abra- 
ham was determined to separate friendly, and address- 
ing himself to Lot, he said, " Let there be no strife, I 
pray thee, between me and thee, and between my herd- 
men and thy herdmen, for we be brethren." He then 
directed Lot's attention to the fact that the " whole 
land was before them " — the whole country could be 
overspread by them — he then waived his right of 
choosing a portion of the country first, and leaving the 
second choice to Lot. Intent upon peace and friendly 
feelings between them in the future, he bade Lot make 
the selection first. " If thou will go to the left hand, 
then I will go to the right ; or if thou depart to the 
right hand, then I will go to the left." 



92 ODD FELLOWSHIP. 

But we behold these principles carried out by Abra- 
ham still further toward Lot his nephew. When 
Chedorlaomer and the kings associated with him con- 
quered the armies of Sodom and Gomorrah, they pil- 
laged the cities and took the goods of Lot, who dwelt 
in Sodom, and he and his family were taken prisoners. 
One of the family, or servants of Lot, escaped, and 
went and told Abraham. He at once called together 
the servants born in his own house, numbering three 
hundred and eighteen — made known to them the cap- 
tivity and peril of his kinsman, and his determination 
to pursue the conquerors, then on the way to their own 
land with the prisoners and spoils. Abraham must 
have possessed indomitable courage to have meditated 
an attack upon these four victorious kings and their 
armies. His true affection for his nephew led him to 
risk his life and the lives of his servants. The motive 
actuating was a pure one. It had its birth in a pure 
heart, and was fostered by the generous feelings of a 
noble soul. True to his purpose, he followed the 
army that was elated with victory, and overtook them 
and smote them with a great slaughter. These power- 
ful kings fell before him, and their army was cut down 
by his trained servants as the grass is cut by the dex- 
terously swung scythe of the mower. 

Lot and his family and servants are re-captured — 
the goods retaken, and all brought back again to the 
country of Sodom. If Lot was lacking to any extent 
in good feeling for Abraham before, he surely was not 
after this bold and daring, effectual adventure to re- 



HISTORY OF ABRAHAM. 93 

lease him and his family from the hands and power of 
his merciless captors. 

A beautiful scene afterwards presents itself to us in 
the history of this distinguished Patriarch, in connec- 
tion with the further judgments of God, as they fell 
upon the cities of the plain. On account of their 
wickedness, they had been conquered, and their coun- 
try laid waste by the four confederate kings. Lot, 
living amongst them, though a righteous man, we have 
seen taken. But now the Divine Being is about to 
destroy them with fire from heaven. Abraham is 
made acquainted with the doom of the cities by one 
of the three angels in human form, who made him a 
visit and enjoyed his hospitality in an abundant and 
healthy repast, prepared by himself and his amiable 
wife. He had conducted the men on their way from 
his tent, when two of them went towards Sodom, while 
the other tarried in his presence, and made him fully 
acquainted with the divine purpose to destroy the 
cities. Abraham became deeply concerned for the 
inhabitants, and his feelings were not confined to those 
of his own relationship — the arms of his heart embraced 
them all — and he prayed earnestly for their delive- 
rance from the coming destruction. So earnest was 
his prayer and so strong his " trust " in God, that he 
was assured if there were fifty righteous persons in the 
city, the whole city should be saved. For fear there 
were not fifty, he asked if forty-five should save it — 
then forty — afterwards thirty — then twenty, and finally 
ten. God assured him that if there were but ten, for 



94 ODD FELLOWSHIP. 

the sake of the ten lie would save them all. He sup- 
posed that in the family of his nephew Lot there were 
at least ten persons, but in this he was mistaken ; yet 
God saved Lot and his daughters, while fire consumed 
the cities and their inhabitants. 

Sarah, the wife of Abraham, died at the advanced 
age of one hundred'and twenty-seven years, and with 
a sorrowing heart he sought of strangers a burying- 
place. He made the purchase of the cave of Mach- 
pelah, with the field in which it was situated, and there 
he buried her. 

After Sarah's death, Keturah became Abraham's 
wife, and she cherished him in his old age. Thirty- 
five years after Sarah died, he was brought down to 
death. Isaac and Ishmael together stood beside him, 
and closed his eyes and listened with interest to his 
dying words. Though Ishmael and his mother had 
been expelled from Abraham's family many years 
before on account of Isaac, yet Ishmael cherished fond 
affection for his father ; and if there had been any hard 
feelings existing between the two brothers before, they 
mutually agreed to give them up, under the solemn 
circumstance of a father's dying, and they united, as 
dutiful sons, in the last sad office to their honored 
parent, who was an honor to human nature. They 
bare his cold remains to his family vault, and lay it to 
sleep the "long sleep " beside the mouldered remains 
of Sarah. 

Abraham was surely an extraordinary man, possess- 
ing virtues and excellences beyond any other person 



HISTORY OF ISAAC. 95 

whose history the Bible records. He attained a state 
of moral excellence that but few, if any, have attained 
unto. He presents the portrait of a perfect man. He 
walked before God and was perfect. Whilst we admire 
the almost stainless character, through a long life, of 
this Patriarch of Patriarchs, let us remember that God 
whom he served, who made him so great and so good, 
can and will, if we submit to him — loving virtue and 
following in its paths — make us holy, happy and use- 
ful, and when we die, " we shall sit down with Abra- 
ham, Isaac and Jacob in the kingdom of our Father." 



CHAPTER II. 




Isaac was the child of promise — the son of Abra- 
ham's old age — and became an illustrious Patriarch. 
He was educated in the religion of his father — his 
training was of the purest kind. God said of his 
father, " I know Abraham, that he will command his 
children and his household after him." Sarah, the 
wife of the Patriarch, and the mother of Isaac, was 
strongly bound to him — she loved him with true 
maternal affection — for he was her only son, and given 



9G '---' --!!:■ ■■■ szz?. 

to her when far advanced in life. And when she saw 
Ishmael mocking or making himself merry by ridicu- 
ling Isaac, she said to her husband, " Cast ont this 
bondwoman and her son, for the son of this bond- 
woman shall not be heir with my son, eyen with Isaac." 
Sarah desired that Hagar might be divorced — that 
some legal act might be performed, by which IshmaeL 
might be excluded from all claim on the inheritance. 
This was painful to Abraham, for the bondwoman's 
son was his son, and for seventeen years paternal lore 
for him had swelled in his heart and he had been 
training him up to the service of that God who had 
promised that IshmaeFs seed should be innumerable. 

God saw that the expression of Sarah was grievous 
to Abraham, and allayed his fears and stilled his 
troubled heart, by requiring him to do as Sarah had 
said ; u for in Isaac shall thy seed be called " — " but 
of the bondwoman's son I will make a great nation, 
because he is thy seed." 

Isaac grew up. and when God would try the quality 
of his father's faith, he bade him go up to Mt. Moriah 
and offer him as a burnt sacrifice. Abraham knew 
that God was able to make good his promise regarding 
his seed — and concealing the divine purpose that had 
been made known to him even from Sarah his wife — 
early the next morning he started with Isaac and the 
servants that were selected to accompany him. 
traveled two days, and on the third Mt. 3Ioriah appears 
in view. It may be that the same cloud of glory that 
afterwards went with the children of Israel from E _ - 1 -. 



HISTORY OF ISAAC. 97 

to Canaan was settled upon that mountain and over 
the spot where the altar was to be erected on which 
Isaac was to be offered — thus marking it as the men- 
tioned mount and the place where remarkable types 
of the Lord and Savior of mankind were to be given ; 
for from Isaac, the promised seed, He was to descend. 
Abraham having arrived at the mountain, bade his 
servant tarry there, while he and the lad went up to 
perform acts of worship. Isaac, with the wood upon 
his shoulder, attends his father, who is bearing in one 
hand the fire-brand with which to kindle the wood of 
the burnt offering, and in the other hand, the knife 
with which he was to slay the sacrifice. As they neared 
the spot, rendered memorable by the transaction that 
followed — inimitable (save by the scene and circum- 
stance that it types), Isaac asked for the attention of 
his father — "My father." Abraham, for a moment 
aroused from his intense and painful reverie and deep 
devotion, said, " Here am I, my son." And Isaac 
said, " Behold the fire and the wood ; but where is the 
lamb for a burnt offering?" Nothing can excel in 
tender affection and innocence this touching conversa- 
tion — and Abraham could not but have felt deeply 
affected — and no wonder if, before answering the ques- 
tion, he embraced his son — laid down tlie jwe-brand 
and tlie 7cnife, and placed himself in an attitude to ac- 
company his answer with appropriate signs — as his eyes 
and hand were lifted with his heart to God, in prayer 
for sustaining grace and an unflinching faith, he answers 
Isaac, " My son, God will provide himself a lamb for 



98 ODD FELLOWSHIP. 

a burnt offering:' When they reached the spot where 
the devotions were to be performed and the sacrifice 
to be made, they erected an altar, and Isaac submitted 
to be bound and laid upon the altar— but just as the 
father's arm was nerved to plunge the instrument of 
death into the bosom of Isaac, the voice of the Cove- 
nant Angel fell upon the ear of the Patriarch — and 
scarcely was his attention arrested by that voice, until 
the glorious sentence, framed in heaven, was fixed in 
his heart. u Lay not thine hand upon the lad, neither 
do thou anything unto him ; for now I know that thou 
fearest God, seeing thou hast not withheld thy son, 
thine only son, from me." 

The uplifted arm of Abraham fell by his side, and 
gratitude fills his heart to God for his compassion to 
him in thus sparing Isaac. A ram caught by the horns 
in the thicket near by was observed, and Abraham slew 
the animal and offered it as a burnt offering to God. 

And when Isaac was about forty years of age, Eliezer 
was sent to Mesopotamia, Abraham's "own country," 
to procure from amongst his kindred a wife for him. 
Eliezer. guided by the hand and providence of the 
Great Father, went to Xahor, and from the family of 
Bethuel. who was Abraham's nephew, procured in the 
person of the beautiful Kebekah, a " fitting wife for 
Isaac.'' The evening that the servant on his return, 
having in charge the maiden of Xahor, was approach- 
ing the tents. Isaac was walking in the fields, as it may 
be he was accustomed to, and engaged in meditation — 
and as he looked in the direction of the country to 



HISTORY OF ISAAC. 99 

which they had gone to procure him a wife, his eye 
lighted upon the camels, and probably upon Rebekah 
with her maidens. About this time she saw Isaac, 
and asked who he was. On being informed that it 
was Isaac, her future husband, she lighted off the 
camel on which she rode, and quickly veiled herself, 
as a sign of " chastity, modesty and subjection." Isaac 
at once relieved the servant by taking her under his 
charge, and he brought her into the tent that had 
formerly been occupied by Sarah, his mother, in her 
lifetime — and he took her to be his wife, and loved 
her — and as the sequel proves, he realized in her a 
true helpmeet. 

Not long after this, we see Isaac performing the last 
tribute of respect due the dead from the living, in 
company with Ishmael. Abraham had died, and 
■'was gathered to his people." They bear his mortal 
remains to the cave of Macpelah, and bury it from 
their sight with sorrowing hearts, as Abraham, many 
years before, had buried Sarah. Unto Isaac afterward 
were born two sons, Jacob and Esau, who each became 
the head of a mighty nation, the Israelites and the 
Edomites. 

When the second famine that visited the land of 
Canaan came, Isaac with his family went and dwelt in 
Gerar ; and while there, as his father had done before 
him, he denied his wife, saying, " she is my sister." 
In the case of Abraham, it was literally true — but it 
was not true in this case ; for the relation that Rebekah 
sustained to him previous to their marriage, was that 



100 ODD FELLOWSHIP. 

of cousin. But possibly Isaac considered himself in 
some sort justifiable for these words, spoken with an 
intention to deceive, since he supposed his life would 
be periled by his claiming the relation he really sus- 
tained. We can but consider this, though a stain in 
the character of this great and good man. 

When Isaac became old, and " those that look out 
at the windows are darkened/' his eyes became so dim 
that he could not distinguish Esau from Jacob. He 
received at the hands of his sons " savory meat," and 
pronounced upon them each a father's prophetic bless- 
ing. And although these proved the occasion of a 
breach between the brothers, in the blessings pro- 
nounced by Isaac, and Jacob was separated for many 
years from his father and his brother, yet he returned 
from the family of Laban, with his wives and herds, in 
time to see Isaac again before he died — and a recon- 
ciliation having been effected between Jacob and Esau, 
in union they comforted their father till he died, then 
they join in fraternal and filial affection, to do the last 
sad office for this amiable, accomplished and truly 
pious Patriarch. 



CHAPTER III. 

pfetorg tit ipw*. 

The Patriarch Jacob, as the son of Isaac and the 
grandson of Abraham, was a truly remarkable person- 
age, — whose fortunes were varied, but he proved him. 



HISTORY OF JACOB. 101 

self, in his "trust in God" equal to every emergency; 
and though dark, portentous clouds at times hung 
over him, so as to make his life shady, through the 
mercy of the God of his fathers, he passed through all 
the storms and trials of his eventful life, and his last 
days maybe said to have been his " brightest and best." 
He was possessed of a strong mind and a good heart. 
The former is marked in his whole life, and the latter 
is especially marked in all his pilgrimage, after the 
wonderful manifestation of divine grace to him at 
Peniel. And the strength of his mind continued until 
his work was all done. His intellect failed not until 
the last sentence of instruction had died upon his lips, 
and his weeping children beheld him "gathering up 
his feet" and saw him breathe his last. And as he 
was "gathered to his people" i. e., entered at once upon 
a conscious state of happiness with them in the spirit 
land, we may suppose that mighty mind entered upon 
the enjoyment of a capacity and a growth far exceed- 
ing the capacity and growth with which it was favored 
at any time during its one hundred and forty-seven 
years of existence in an " earthly house." 

Jacob was the twin brother of Esau, but Esau was 
the eldest, and by right claimed the birthright, which 
gave him a superiority over his brother, which partly 
consisted, we are told, in a "double portion of the 
father's inheritance" and his "peculiar benediction." 
The birthright, important as it was, was transferable. 
One day, as Esau came in from a hunting excursion 
very hungry, his eye rested upon some vegetables that 



102 ODD FELLOWSHIP. 

Jacob had cooked, and he asked him that he might 
eat of them. Jacob proposed him the meal in lieu 
of his birthright ; Esau accepted the proposition, and 
under oath, transferred his birthright to his brother. 

Some years after this, when Isaac was old and his 
eyes were dim, he bade Esau, who was a hunter, take 
his " weapons," i. e., his arrows, quiver and bow, and 
take him some venison and prepare him meat that he 
could relish, that his sonl might bless him before he 
departed this life. Xow Rebekah, who was partial to 
Jacob, overheard Isaac in this conversation with Esau, 
and being exceedingly anxious that Jacob should 
have the first blessing, she bade him go to the flocks 
and procure two kids of the goats, and she would pre- 
pare savory meat for his father, such as she knew he 
loved. Thus, by deceiving Isaac, she thought her 
favorite might secure the blessing. 

The conscience of Jacob was rather tender, and he 
ventured an objection; but his mother so far removed 
his objections as to secure his attention to the first act 
in the scene. Having succeeded thus far, she prepared 
the " savory meat" then put the raiment of Esau upon 
him, and thinking that the father might touch the 
hands, or embrace, and so touch the neck of Jacob, 
she took the skin of the kids that had been slain, and 
put (part of) them upon the hands and neck of Jacob. 
Isaac felt his hands, and said, " the hands are the 
hands of Esau." He then bade him come near and 
kiss him, and as he did so, the aged father " smelled 
the smell of his son's raiment." He then pronounced 



HISTORY OF JACOB. 103 

the peculiar blessing upon Jacob, supposing it was 
Esau. It was not long, however, until Isaac learned, 
by Esau coming in, that the younger had supplanted 
the elder. 

Not long after this, Jacob, owing to the manage- 
ment of his mother, was called by Isaac, and from him 
received the confirmation of the blessing he had ob- 
tained through subtlety. This time it is given with- 
out any deception on his part. At the close of the 
interview, the father bids him go to Padanaram, and 
take a wife of the daughters of his mother's brother. 
Obedient to the expressed wish, he went, and on his 
way, when near the city of Luz, " he lighted upon a 
certain place, and tarried there all night, because the 
sun was set." And taking a stone of that place for a 
pillow, he laid him down and slept, and in the visions 
of that night, the sublime scene passed before him of 
a ladder reaching from where he was to heaven, and 
the angels of God ascending and descending upon it, 
plainly indicating to him that the " Angel of the Lord 
encampeth around about them that fear him." Here 
we behold the sublime scene of a company of holy 
angels engaged in the important work of directing a 
periled traveler to his home on high. Under the pleas- 
ant sensations produced by that vision, early in the 
morning Jacob with solemn ceremony consecrated that 
spot to God, and sincerely promised fidelity to the 
Supreme Ruler — and upon the condition stated in the 
vow, if prosperity attended him, " the Lord his God " 
should have one-tenth of his entire income. 



104 



ODD FELLOWSHIP. 



Jacob proceeds on his journey, and arrives in the 
country where Laban dwelt. The first member of 
Laban's family he was permitted to see was Rachel? 
who afterward became his wife. When he made him- 
self known unto her, he testified his friendship as a 
cousin in the simple and pure method in primitive 
times, of hissing. He offered thanksgiving unto Grod, 
and wept tears of true gratitude for the success with 
which he had been favored. When Laban heard of 
him, he ran and met him, embraced and kissed him — 
acknowledged the ties that bound them together as 
kinsmen, and his house became Jacob's home, and he 
fed Laban's flock. After one month's stay, during 
which nothing had been said about wages, Laban, de- 
sirous to secure his services, asked him what his wages 
should be. Jacob answered, "for he loved Rachel," 
(it may be that he had a presentiment, when he met 
her first, that she would be his wife, and that his feel- 
ings had been increasing towards her all the time), " I 
will serve thee seven years for Rachel, thy younger 
daughter." Laban agreed to it, and Jacob served ac- 
cording to the agreement — years seemed as a few days, 
for the love he had for Rachel — and as the week was 
fulfilled, he said to her father, Give me my tcife. The 
father agreed, and made a great feast ; but in the place 
of giving him Rachel, he deceived Jacob by giving 
him Leah. As is reasonable to suppose he would, 
Jacob expressed dissatisfaction. Laban gave as a 
reason that Leah was the eldest, and should be mar- 
ried first, as this was the custom in Mesopotamia. 



HISTORY OF JACOB. 105 

Jacob was not before acquainted with this as the cus- 
tom of the country. He probably was fully reconciled 
when his father-in-law promised him that after the 
lapse of a week, Rachel, too, should be given him to 
wife, on condition that he would serve other seven 
years. Jacob agreed to this, and Rachel, for whom 
he had served, and on whom his affections were set, 
was given unto him, after which he served seven years, 
and then for other wages, continued in charge of the 
flock of Laban, which was prospered as he himself was 
prospered, until his riches became abundant. 

Desiring to return to his own country, and to the 
land of his kindred — having been instructed in a 
vision by the Angel of the Lord — he made known his 
desire to his wives, Rachel and Leah, and they heartily 
acquiesced in the will of the Lord. Hence, while 
Laban was away from home, he gathered all together, 
and started with his wives and children to go to Isaac 
his father, in the land of Canaan. Three days after- 
wards it was told Laban that Jacob was gone, and 
immediately he pursued after him, and in a pursuit of 
several days, he overtook him, and would have dealt 
harshly with him but for the caution he received from 
God. After spending some time in conversation, the 
difficulties between them were settled, and early on 
the following morning Laban " kissed his sons and his 
daughters, and blessed them," then returned home, 
and Jacob with his family went on his way. Shortly 
afterward he was favored with another vision of angels 
— for what purpose "God's host" met him, we can 



106 ODD FELLOWSHIP. 

not tell — but it was probably to show Mm that he and 
his family were under the especial care of a superin- 
tending Providence, and to increase his trust and con- 
fidence in his God. 

But as he proceeded on his way. he was troubled. 
lest Esau his brother, who was angry at him when he 
left home, was enraged yet. and would seek his de- 
struction. As in other times of trial with him. he had 
recourse to God in prayer. Having sent his family 
on. and being left alone, he earnestly pleaded for help 
in his extremity ; and while he prayed, the Angel of 
the Covenant, in the form of a man. came down, and 
Jacob was deeply exercised, especially spiritually, for 
he wrestled with the man until the break of day — so 
earnest was he. that he had taken hold of the garments 
of the heaYenly visitant. The Angel said. " Let me 
go. for the day breaketh ; And he said. ; - 1 will not 
let thee go except thou bless me." 

Here his name was changed from Jacob to Israel, 
and the reason given for it was. ; - As a prince hast 
thou prevailed." From this name the children of 
Abraham, or the descendants of the Patriarchs, have 
received the appellation of Israelites. Jacob honored 
the place where he had thus prayed and prevailed, by 
calling it Peniel. i. e.. - the face of God." 

Joining his wives and children in the morning, he 
continued his journey, and had not proceeded far, 
when he saw his brother coming to meet him. His 
fears were soon allayed, for when they came near to- 
gether. '• Esau ran to meet him, and embraced him, 



HISTORY OF JACOB. 107 

and fell on his neck and kissed him, and they wept." 
He gave Esau a strong expression of his attachment 
for him and his good feelings toward him, by a rich 
present. 

And not long after, Jacob came into the presence 
of Isaac his father, in Hebron, and remained with or 
near him until he died — and then, in company with 
his brother Esau, took his mortal remains to the fam- 
ily burying-ground, and placed it in the honored cave 
beside the mouldering form of Rebekah. 

Shortly after his arrival in Canaan, he was called, 
in the providence of God, to part with his beloved 
wife. Rachel died and was buried in the graveyard 
of Bethlehem Ephratah — the place where afterward 
the Savior of mankind was born — and her memory 
was honored by calling the town the City of Rachel. 

Jacob sojourned in the land of Canaan, and his sons 
were all of them, as they grew up, shepherds, from 
Reuben, the eldest, to Benjamin, the youngest. 

When Joseph, the eldest of Rachel's children, be 
came a young man, because of partiality manifested 
by the father, in connection with dreams that he had, 
his brethren hated him, and " moved with envy, they 
sold him into Egypt," and deceived their father Jacob 
by making him believe that Joseph had been torn by 
wild beasts. He mourned for a long time, supposing 
his son was dead ; but during a famine in Canaan, he 
was compelled to send to Egypt to buy corn — his long 
lost son was lord of that land, and after a succession 
of thrilling circumstances, Jacob was permitted to see 



108 ODD FELLOWSHIP. 

and embrace Joseph — to spend the latter part of his 
life in peace and plenty, and day after day to behold 
the greatness of the dreamer. 

He was a great and good man, and in the practice 
of virtue, is worthy of imitation. His patriarchal 
form was "venerable" and his voice, to the king of 
Egypt, at his first interview, was u the voice of wisdom 
speaking from age and experience" The weight of 
years ic as pressing him — his wrinkled brow, and trem- 
bling limbs, and quivering voice, as he leaned upon the 
arm of his affectionate son — led Pharaoh to ash him 
the common question, " Sow old art thou?" His answer 
was very beautiful and expressive. It tells cf his 
u trust in God " — his true gratitude for the mercies of 
life, his convictions as to the quality of human life, 
and his fixed hope of future good. 

Jacob, when about to die, blessed both the sons of 
Joseph, claimed them as his own children, and required 
that they bear his name. He then gathered all his 
sons together, and with the mantle of prophecy around 
him — his nature's failing fire rekindled — he told them 
what should be in the latter days. And beginning 
with Reuben, the eldest, he passed through the entire 
family, closing with Benjamin, and in the most sub- 
lime language and in the use of the most apt and 
beautiful figures, he indicated the future of each one 
and his posterity. Having finished his blessings and 
closed his admonitions to them, he gave directions 
calmly as to his burial — then u gathered up his feet 
into the bed," and laid him down and died. 



HISTORY OP JACOB. 109 

After having the body of Jcacob embalmed, accor- 
ding to the custom of embalming in Egypt — attended 
by all the relationship save the " little ones," and a 
very large company of Egyptians — Joseph took the 
body into the land of Canaan, and buried it beside 
the remains of Leah, in the cave of Machpelah. 

In all the history of this perishing world, filled with 
grave-yards, is there a, family vault to be found — con- 
taining as many faded forms that in lifetime were hon- 
ored of God as much, and left as good an influence 
behind them, as the six that are buried here — Abra- 
ham and Sarah, Isaac and Rebekah, Jacob and Leah, 




110 



ODD FELLOWSHIP. 



CHAPTER IV. 

Ifetojj fit ftyfttpft. 




Joseph was the son of Rachael, the first choice 
of the Patriarch Jacob for a wife. His history as 
given is one of the most touching and interesting in 
all the history of the Bible. It presents from the 
beginning a grand display of divine providence ; one 
link after another connects and forms a chain, from 
his childhood and early youth under the eye of his 
father Jacob, and his brethren from Reuben to Ben- 
jamin, until his father's family settle in the land of 
Goshen and receive corn for themselves and their 
flocks from him as steward of all the land. The 
chain continues until Joseph closes his mortal career, 
gathers up his feet and dies. 



HISTORY OF JOSEPH. Ill 

For some cause Jacob manifests strong partiality 
for Joseph. It may be because he was the elder son 
of Rachel, or because of the divine influence he was 
favored with since Joseph's life was to be so event- 
ful. His partiality was manifested in different ways, 
but very strikingly in the presentation to him of a 
coat of many colors. "We will not say that Jacob was 
altogether justifiable in giving this distinguished mark 
of his partial love, especially since the beginning of 
Joseph's cruel treatment from his brethren is here ; 
for when they saw that their father Jacob loved him 
more than he loved any of them, they hated him and 
could not speak pleasantly to him. 

Joseph becomes distinguished afterward as a 
dreamer, and his dreams are told to his brethren, in 
such 'a way that they themselves divine an interpre- 
tation. Their hatred to Joseph increases more and 
more, and because the dreams, according to their 
divining, indicate future prosperity, greatness and 
happiness for him, they are mortified uneasy and dis- 
contented. They are envious. Not long afterward, 
Jacob, desirous to communicate with his sons who 
were feeding the flock in Shechem, sent Joseph to see 
how it was with them and with their flocks, and bring 
him word. When Joseph came to Shechem he found 
upon inquiry that his brethren had removed their 
flocks to Dothan, and though he had only been sent 
to the former place, as a dutiful and affectionate son 
desirous to return news to the anxious father, he fol- 
lowed them to the place where they were feeding their 



112 ODD FELLOWSHIP. 

flocks. No sooner had he come in sight of them 
than they, moved with envy, conspired against him to 
slay him. What unprincipled men do these sons of 
the great Patriarch appear at this point; they talk 
coolly about imbruing their hands in the blood of an 
innocent brother, and as one crime frequently begets 
another, -so while plotting for the murder of the inno- 
cent Joseph they also plot to deceive their father ; 
what deliberate cruelty thus to prepare for torturing 
the feelings of their aged parent. Reuben the elder 
brother appears to be without the degree of malice 
and cruelty of the others, and addressing himself to 
his brothers, he said, " Let us not kill him." He 
persuaded his brethren that it would be far preferable 
to cast him into a pit near by, and let him perish thus, 
than to shed blood ; he intended to rid him out of 
the hands of his brethren and return him to his father. 
He succeeded partly, but while absent from the others, 
Midianitish merchants were passing by, and, at the 
suggestion of Judah, Joseph was taken up from the 
pit and sold to them for twenty pieces of silver ; and 
the merchants took him into Egypt. Here are 
brothers moved by envy, " For the Patriarchs moved 
with envy sold Joseph," selling an innocent brother. 
Reuben returned a little while afterward and 
learned what his brothers had done, he rent his 
clothes and exclaimed " The child is not, and I, 
whither shall I go." God was with Joseph when 
in the land of Egypt, and though for a while his sky 
was clouded and an attempt was made to blast his 



HISTORY OF JOSEPH. 113 

character by an infamous lie, he realized God's spe- 
cial presence, even under persecution and in imprison- 
ment ; " Trust in God," marks his course and con- 
duct even there. 

Two of the king's important servants had been cast 
into prison, with whom Joseph became acquainted, 
and we may suppose cultivated and practiced a de- 
gree of intimacy. It may be that Joseph had given 
them in a conversation they had had the touching and 
intensely thrilling narrative of his life. They both 
dreamed and being exceedingly anxious to know the 
interpretation of their dreams, they relate them to Jo- 
seph ; he gives them the interpretation and requests of 
the chief butler to be remembered by him to Pharaoh 
when restored to his office. Though the butler was 
lifted up out of prison, yet he forgot his promise, 
and the consequence of his ingratitude was that Jo- 
seph remained two years longer in prison. 

In the course of events the butler recognized his 
ingratitude and as a palliation for his offence, before 
Pharaoh, he made an acknowledgment of his fault ; 
" I do remember my faults this day." Pharaoh hav- 
ing dreamed, sent for Joseph to interpret his dream, 
"Trusting in God" he received wisdom from above 
and was enabled to give a satisfactory interpretation 
of the dream, and the king took Joseph from the 
prison and clothed him in the national costume, took 
the ring from his finger in which was set the king's 
signet by which the royal instruments were sealed, 
he then put a golden chain about his neck. It may 
10 



114 ODD FELLOWSHIP. 

be that chain was intended to represent the union 
which the king desired should subsist in all parts of 
his government ; or it may have been intended as a 
badge of office and intended to show forth the author- 
ity with which Joseph was invested ; for he rode in 
the second chariot of the nation and ruled over all 
the land. During the seven years of plenty he tra- 
veled throughout all the land and collected together 
and stowed away in cribs and granaries all the sur- 
plus produce of Egypt, "gathered corn as the sand 
of the sea, very much, until he left off numbering, 
for it was without number." 

He was married to Aseneth the daughter of Poti- 
pherah, priest of On, shortly after his promotion by 
Pharaoh. In course of time there were born unto 
him two sons, Manassah and Ephraim, and he super- 
intended the education of his sons and their children, 
for even the grandchildren of Ephraim were " brought 
up upon Joseph's knees," and by him, as Patriarch, 
taught to practice virtues that endeared them to one 
another and to the God of the Patriarchs. 

When the seven years of plenty had passed, the 
famine came on in Egypt, but not only in Egypt, 
" but in all lands." Canaan had been vi-sited with fa- 
mine at least twice before. In the days of Abraham 
there was a famine then, (which is the first famine we 
have any record of,) and he went down into Egypt to 
sojourn there. In the days of Isaac it was visited 
again with a sore and grevious famine and he went 
and " dwelt in Gerar ; " and now a third time it is 



HISTORY Or JOSEPH. 115 



* 



visited, and so sore was it that there was " great 
affliction, and our fathers found no sustenance." 

Jacob realized that he was in extremity, and having 
heard that there was corn in Egypt he sent his ten 
sons down to buy. Joseph, being governor of the 
land, was approached by his brethren, and in that 
approach the dream that he had had when a boy at 
home with his father Jacob was fulfilled, for they 
bowed themselves before him with their faces to the 
earth. 

Joseph knew them and remembered his dream and 
their acknowledged interpretation, but yet he spake 
roughly unto them, and charged them as spies. In 
the manner in which he made himself known unto 
his brethren, we observe a degree of wisdom and high 
toned feeling truly touching and sublime. At their 
second visit he made himself known unto them ere 
they returned to Jacob their father. On their arri- 
val he made a great feast or entertainment for them ; 
preparations were made and they were all invited to 
dine with him the first day at noon. According to 
Joseph's direction, they all sat before him ranged 
according to their respective ages, and he himself 
served them, for he sent messes unto each ; but what 
must have been exceedingly remarkable to his bro- 
thers especially to Benjamin, was that the mess sent 
to him was five times as large as that sent to either 
of the others. They may have remarked a peculiar- 
ity in the appearance of Joseph when he first met 
them and looked upon the son of his own mother, 



116 ODD FELLOWSHIP. 

• 

and asked, " Is this your younger brother of whom 
ye spake unto me?" And he said " God be gracious 
unto thee my son; " no sooner had he said this than 
he left their company and hurriedly sought his cham- 
ber, where he might ease his heart by weeping — but 
now they observe him as he gives to Benjamin such a 
bountiful mess. 

On the following day they were furnished with corn 
and started for home, they had not proceeded far when 
the steward of Joseph, following after, overtook them 
and charged them with stealing ; conscious of inno- 
cence they all agreed that with whomsoever the cup 
should be found he should die and the rest of them 
should be servants in Egypt, Search was made, and 
■it was found in the sack of Benjamin. Then were 
they greatly troubled, for Benjamin had been reluc- 
tantly parted with by the aged father, but now accor- 
ding to their own agreement with the steward he 
could not be returned to their Father. Upon their 
return, Judah addressed Joseph with the confession 
of sin, and he recognizes the dilemma into which they 
are thrown as punishment for sin. Ah ! they felt 
they were guilty concerning their brother, in this, they 
heeded not his cries — were not touched by the an- 
guish of his young heart — but sold him into slavery, 
"therefore is this evil come upon us." Judah closed 
his affecting speech in behalf of Benjamin by en- 
treating that he might be a bondman instead of the 
]ad, while Benjamin should be returned to his father. 
Joseph was exceedingly affected by the speech and at its 



HISTORY OF JOSEPH. 117 

close found himself unable to refrain any longer giving 
them the feelings of his heart, and, having cleared the 
house of all save his brethren, he said, " I am Jo- 
seph, doth my father yet live?" The announcement 
fell upon their ears like the sudden pealing thunder 
of a storm and they could not answer. He entreated 
them to come near him, then pale and trembling they 
approached him. He said again "I am Joseph your 
brother whom you sold into Egypt; " here they wept if 
possible still more, for their inhumanity was brought 
before them. Joseph well knew that their hearts 
were wrung with bitter anguish, and to alleviate if 
possible their sorrows he referred them to the doctrine 
of divine providence, exemplified in his eventful life. 
" Now, therefore, be not grieved nor angry with your- 
selves that ye sold me hither, for God did send me 
before you to preserve life." If true nobleness was 
ever exemplified by man, it is discovered here by 
Joseph. He not only freely forgives and forgets, but 
he even wishes them to forget the injury they had 
done him, that they might not suffer so keenly. As 
though he had said to them " It was not you that sold 
me but God that sent me, and had I not been sent, 
Egypt and Canaan would have perished ; if I had not 
been here to make provisions, because of this famine 
you would all have died. 

He then informed his brethren that the famine 
would continue five years longer, and he desired them 
to hasten back again to Canaan and inform Jacob 
their father that Joseph his son was yet alive, and 



118 ODD FELLOWSHIP. 

Governor of Egypt, and bids him come without delay 
to him, and he should dwell with his family and 
herds in the best of the land. 

In order to satisfy Jacob his father that his son 
was living and facilitate his immigration he sent up 
wagons out of the land of Egypt, he also sent asses 
burdened with the good things of Egypt, beside the 
corn, bread and meat for their sustenance during their 
return to Canaan and for the journey of Jacob with 
all his family into that country. After having thus 
prepared them he sent them away with the affection- 
ate injunction, " See that ye fall not out by the way." 

As soon as they arrived at home they communi- 
cated to their father the fact that Joseph was alive 
and Governor of the land of Egypt, acknowledging, 
in all probability, their sin in their conduct toward 
Joseph, and in deceiving him. Jacob listened to it 
and was so overpowered with it " that he fainted," or 
was cast into a swoon, and after he had recovered, 
he could not fully credit them, until he saw the 
wagons and presents and provisions, then he said " It 
is enough, Joseph, my son, is yet alive, I will go and 
see him before I die." This part of the interest- 
ing history of Joseph is a simple narration of facts, 
just as they occurred, true and natural as nature 
itself. 

And it is not hard to see why Joseph had not made 
his residence known to his father and his brethren. 
He was a bond-slave in Egypt and could not return 
or attempt to return without risking his life. He 



HISTORY OF JOSEPH. 119 

could not have made known his residence without 
risking life ; for his jealous and envious brethren 
would have found some method of destroying him, 
lest their father should find out their cruelty toward 
him ; the reason why he dealt harshly with them 
in the land of Egypt might have been to awaken 
their slumbering consciences to a sense of their 
guilt in their conduct toward him, and it had this 
effect. 

The reason why Benjamin was torn from the al- 
ready lacerated and bleeding heart of the desolate 
father, may have been that he might look upon the 
form and make himself known to his own brother, 
the son of his beloved mother, at the same time that 
he made himself known to his guilty brethren ; or he 
wished in the presents he made to Benjamin to give 
his father satisfactory evidence that he was yet alive. 
But the whole history so far is a touching exhibit of 
mysterious particular providence, and we may readily 
suppose that Joseph acted his part under the direc- 
tion of the "supreme ruler of the universe" 

Jacob made ready and went to Joseph, his son, in 
Egypt. When he neared the land of Goshen, he 
sent Judah to inform him ; and he made ready his 
chariot and went to meet his father — how touching 
must have been that meeting, the long lost son and 
father embrace each other in fond affection — when 
Jacob could so far control his feelings as to speak to 
Joseph, who was yet leaning upon his neck, he ex- 
claimed, " Now let me die, since I have seen thy face 



120 ODD FELLOWSHIP. 

and because thou art yet alive." Joseph procured 
from Pharaoh, for his father and brethren and their 
herds, the land of Goshen. 

And there they dwelt. Shortly after his arrival 
the aged Patriarch was introduced to Pharaoh the 
king, who was struck with the " venerable " appear- 
ance of Jacob and asked him "How old art thou?" 
his answer is very beautiful and expressive ; after the 
conversation they had, Jacob blessed Pharaoh and 
went out from his presence. 

A few years afterwards Jacob called his children 
around him to give them his parting admonition, and 
to declare the will of God, regarding them in the fu- 
ture, and to pronounce upon them his blessings ; after 
having done this he gathered up his feet and died, 
and Joseph according to a promise made to him, after 
embalming his body, carried it down into the land of 
Canaan, and buried it in the cave of Machpelah, be- 
side Abraham and Sarah, Isaac and Rebekah, and 
Leah the wife of Jacob. 

Joseph, as a true man, continued his friendship and 
forgiveness to his brethren after Jacob had died and 
was buried ; but the end of his eventful life came, 
he called his brethren around him, and told them he 
was about to die, but that God would visit them, and 
bring them out of Egypt and give them the land of 
Canaan as their inheritance, as he had promised it 
unto their fathers ; after this he exacted of them a 
solemn and binding obligation to carry his remains 
with them. " By faith, Joseph, when dying, made 



HISTORY OF JOSEPH. 121 

mention of the departure of the children of Israel, and 
gave commandment concerning liis bones. 11 

As to the character of this great and good man, 
we may safely say his piety cannot be questioned, 
for it was fully and fairly tested ; and, whether we 
look at him as the chattel of the Midianitish mer- 
chants, or as the slave of Potiphar, as a prisoner in 
an Egyptian jail, or the first aid in administering the 
affairs of the government, to the king — Fidelity and 
Faithfulness marks him in his course and conduct. 
He proved himself while filling the office he filled in 
the government an honorable politician, one who had 
the interest of Pharaoh and all his subjects at heart. 
For many ages the government enjoyed many advan- 
tages and blessings which were the result of the pru- 
dence and wisdom of Joseph during his administra- 
tion. "We learn that Joseph's body was embalmed and 
coffined in Egypt. But when Moses prepared for the 
Exodus of Israel from the land of their oppression 
he took care to carry up Joseph's body with him, and 
probably himself took charge of the same and kept 
the charge as long as he lived ; at his death they were 
in the charge of Joshua who acted in his stead ; and 
when the conquest of the land was completed, the 
bones of Joseph were buried in Shechcm, in a par- 
cel of ground that Jacob bought of Ham or and his 
descendants came in possession of it, and, perhaps, hon- 
ored the spot and the memory of their ancestor by 
erecting a monument to perpetuate his name and 
character. 
11 



122 ODD FELLOWSHIP . 



CHAPTER V. 

1 fewnj a Ste^ 




After Joseph died, another king arose in Egypt, 
who did not approve the system of government brought 
about and sustained by him, and that king began to 
deal hardly with and afflict the children of Israel, 
who had become very numerous. Task-masters were 
appointed over them, and burdens were imposed upon 
them beyond endurance ; but still they prospered. 
Their lives were made more and more bitter, as the 
chains of " human bondage " were riveted tighter, and 
the yoke of their service was more and more galling. 
At length the king made known his pleasure through- 
out the entire country, which was. that the Hebrew 



HISTORY OF MOSES. 123 

male children should be put to death as soon as they 
were born. Not succeeding at first in this his foul 
design, he sent forth an edict that " all his people " — 
men and women of the Egyptians — should cast the 
Israelite male children into the river as soon as they 
were born, and thereby stop the increase of the nation 
in bondage to them. 

Moses was born during the force of this cruel com- 
mand, but none of the malicious Egyptians learned of 
his birth for three months — for his parents kept him 
hid. When they found it would be attended with in- 
creasing peril to attempt to hide him longer, they 
made a small boat or basket of the reeds that grew on 
the banks and in the low grounds near the river Nile, 
and making their little boat water-proof, the parents 
placed their little babe tenderly in it, pronounced 
their blessings upon it, then committed it to the Nile, 
by setting the boat to floating among the flags by the 
brink or near the shore. 

Not long afterwards a royal lady was passing along, 
and having her attention attracted by the boat, she 
bade one of her maidens bring it to shore, take it out 
of the water, and place it on the bank beside her. 
With her own hands, it may be, she took off the cov- 
ering and discovered the beautiful babe. Though 
that child may have learned to recognize his mother — 
before his commitment to the ark — and after waking 
from his infant sleep, may have met her eye with an 
innocent smile, — yet this was not the mother bending 
over him, with a heart filled with love and anxious 



124 ODD FELLOWSHIP. 

care — but the " daughter of Pharaoh," and her maid- 
ens. The countenances of all being strange, he may 
have been alarmed, for lie wept. His seeming distress 
excited the compassion of the lady, and she gave or- 
ders that a nurse be procured for the child — a Hebrew 
nurse. The anxious mother herself was called, and 
was intrusted, for wages, with the care of the child. 
Thus, by a train of rapidly succeeding providences, 
Moses' own mother became his nurse, a few hours 
after she had parted with him. How must that moth- 
er's heart have bounded with joy, when all alone that 
night, she clasped to her bosom her precious charge, 
and thought of the adventures of the past day ! How 
did her heart swell with gratitude to God, that his 
hand in providence had led her child to a shelter under 
her own roof and a cradle in her own arms ! 

Moses became afterwards the adopted son of Pha- 
raoh's daughter, and was " learned in all the wisdom 
of the Egyptians," and it is said by a Jewish writer, 
that he was appointed and served as General of the 
Egyptian forces. But when he was about forty years 
of age — remembering, it may be, some of the facts that 
had been given him by his mother regarding his op- 
pressed people — and guided by the principles of the 
religion of the Patriarchs, that had been instilled into 
his mind in his earliest education, " it came into his 
heart to visit his brethren." And while he looked 
upon them in their sorrows, beheld the burdens that 
were laid upon them by their task-masters, his soul 
was stirred within him. He saw an Egyptian task- 



HISTORY OF MOSES. 125 

master smiting one of his brethren, a Hebrew. It is 
probable the Hebrew was killed, and Moses, consider- 
ing himself justifiable, according to the law God had 
given to Noah, " whoso sheddeth man's blood, by man 
shall his blood be shed," made himself the avenger, 
and smote the Egyptian, and buried him in the sand 
of the river. Not long afterward, still anxious about 
his oppressed people, he was walking out again, and 
he saw two Hebrews striving together ; he approached 
them, and would have made up the difference between 
them, but one of them addressed him roughly, and 
charged him with the murder of the Egyptian yester- 
day. He had hoped the transaction referred to was 
not known, but in this he was mistaken. Shortly 
afterward it came to the ears of Pharaoh, and he sought 
Moses to slay him. He now felt that the time had 
come for him to leave that land, and moved by " faith 
in God," he fled from Egypt to the land of Midian. 
Soon we see him with a shepherd's crook in his hand, 
in the employ of Jethro, a priest of Midian. He is 
feeding; a flock in the desert near Horeb. 

While engaged one day in faithfully watching his 
fleecy charge, near the base of the mountain, his at- 
tention is arrested by the Angel of the Lord, who 
" appeared unto him in a flame of fire out of the midst 
of a bush." It may be his attention was first arrested 
by the fluttering of the wings of the angel — he turned 
under the sensation produced by the sound, and saw 
the bush in flame. Wonderful phenomena ! but still 
more wonderful than the bright flame itself is this — 



126 ODD FELLOWSHIP. 

the burning bush is unconsumed. I will approach, 
he said, and see " this great sight." Well might he 
call it a great sight, for it was the presence and glory 
of the uncreated Spirit — the eternal God. As he ap- 
proached, the Lord saw him, and from out the blazing 
fire spake thus : " Moses, Moses, draw not nigh hither," 
approach no nearer — the very ground on which thou 
standest is consecrated. "Pull off thy shoes." He 
obeyed the divine injunction, and with sacred ceremony 
was set apart by the great Jehovah for his work. He 
was installed into the office of minister to Israel — 
emancipator of his down-trodden and deeply injured 
countrymen. 

At first Moses made objections, feeling his insuffi- 
ciency. He seems, indeed, to be astonished that God 
should appoint him to so great a work — his distrust is 
mainly in himself — but God assured him that he 
should prosper — that his people should be brought 
out of Egypt, and serve him in this mountain. God 
condescended to give him an answer to the question 
he asked, What shall I say to my people, when they 
ask, what is the name of him that sent you? And as 
though this was not enough fully to satisfy Moses, the 
Lord said unto him, What is that in thy hand? And 
he said, a rod. And he said, " Cast it on the ground." 
He did so, "and it became a serpent, and Moses fled 
before it." At God's command, he took it by the tail, 
and it became a rod in his hand again. That rod of 
Moses, in all probability, was taken down into Egypt, 
and with it mighty signs and wonders were wrought, 



HISTORY OF MOSES. 127 

to convince Pharaoh that his message was a heavenly 
one. Afterward held in the hand of Moses, it was 
stretched over the waters of the Red Sea, and they di- 
vided — when in the wilderness, it was used for smiting 
the flinty rock, and the waters gushed forth to quench 
the thirst of famishing thousands. And who knows 
but it was that same rod — afterward called Aaron's 
rod — that budded and blossomed and bare almonds in 
one night ? and so was the means of settling the vexed 
question amongst them as to who should serve in the 
important office of the Priesthood. From the time 
that Moses produced the " budded rod" the Priest- 
hood was decided to be in the tribe of Levi and in the 
family of Aaron, and the rod was laid up in the taber- 
nacle as a standing memorial of God's decision. 

And the Lord said furthermore unto him, " Put 
now thy hand into thy bosom. And he put his hand 
into his bosom, and when he took it out, behold, his 
hand was leprous as snow. And he said, put thy hand 
into thy bosom again, and he put his hand into his 
bosom again, and plucked it out of his bosom, and 
behold, it was turned again as his other flesh." The 
Lord also informed him that he should give other signs 
to the Egyptians, if these were not sufficient. But 
Moses ventured still another objection to his taking 
upon himself the work and office of emancipator for 
Israel — " 0, my Lord, I am not eloquent, neither 
heretofore, nor since thou hast spoken unto thy ser- 
vant, but I am slow of speech and of a slow tongue." 
It may be that the meaning of Moses was — he was 



128 ODD FELLOWSHIP. 

not sufficiently accustomed to the use of the Hebrew 
language, spoken by the Israelites at that time, to 
speak it distinctly and fluently. For he had been 
brought up from childhood as the adopted son of Pha- 
raoh's daughter, in the Egyptian Court, until forty 
years of age ; and beside that, he had been forty years 
in the land of Miclian. And though the Egyptian 
language, as that of the Midianites, might have been 
very similar to the Hebrew, yet it is hardly likely that 
it was the pure language — and it is quite probable 
that the dialects were materially different. But it 
may be that Moses had an impediment in his speech, 
though it is said by St. Stephen that " he was mighty 
in word and in deed." But the Lord removed this 
objection also, and gave him Aaron, the Levite, his 
brother, to be the spokesman for him unto the people. 

Xot long afterward Moses took an affectionate leave 
of his father-in-law, and with his wife and sons began 
his journey into Egypt. He had not proceeded far until 
he met Aaron, his brother. The meeting was tender 
and affectionate ; for forty years they had been absent 
from each other — but now that they meet and embrace 
each other, they find that the fire of true brotherly 
affection has not expired. In company, the two bro- 
thers go down into Egypt and begin the work of their 
great and important mission. 

The two brothers first made known their mission to 
the assembled elders of Israel, and then went into the 
presence of Pharaoh, and delivered their message — 
simple, yet fraught with intense interest to them and 

'1 



HISTORY OF MOSES. 129 

their oppressed people. The king replied harshly to 
their request, " Who is Jehovah, that I should obey 
his voice to let Israel go ? I know not Jehovah, nei- 
ther will I let Israel go." Moses then proceeds to 
expostulate with him, but Pharaoh becomes angry, 
and orders that the burdens of the unoffending He- 
brews be increased. Under the direction of God, 
plagues of blood, frogs, lice, fliesj murrain, boils and 
blains, hail, locusts, darkness, and finally of death in 
every family, were brought upon the Egyptians. By 
the hand of Moses and Aaron, the Hebrews were led 
out from under the hand of their oppressors, and be- 
gan their journey toward Canaan. 

By the way of Succoth and Etham, Moses led the 
children of Israel, being himself guided by the pillar 
of cloud and fire to a point of the Red Sea. Here his 
meek spirit was tried by reproaches heaped upon him 
by the people he was leading. They charged him 
with bringing them there to die — he did not reproach 
them in turn, but bade them " stand still and see the 
salvation of the Lord.' ? 

Moses then engaged in earnest prayer to God, com- 
mitting himself, his people and their interests into his 
hands, and asked divine help. The answer came, 
" Speak to Israel, that they go forward." " Lift thou 
up thy rod, and stretch out thy hand over the sea and 
divide it, and the children of Israel shall go on dry 
ground through the midst of the sea." He did so, 
and they all passed safely over. Pharaoh and his 
host, " essaying to follow, were drowned ;" and Moses 



5* 

130 ODD FELLOWSHIP. 

and all Israel joined in a song of triumph to God, 
their Deliverer. 

Ere three days had passed, the Israelites are again 
reproaching Moses, because that the waters of the 
spring of Marah were bitter, that they could not drink 
them. He sought direction again of God, and was 
shown " a tree, which, when he had cast into the wa- 
ters, they were made sweet." 

In the desert of Sin, they murmured again, and 
charged Moses with the design of killing them all with 
hunger, in bringing them into that wilderness, for 
their supply of provisions was exhausted. Soon their 
complainings were stopped by a supply of quails for 
flesh and manna for bread — and the manna continued 
to be supplied them for forty years. 

Soon they were murmuring again, because of a lack 
of water to drink, and Moses, standing on the rock 
Horeb, with the rod that had afflicted Egypt and part- 
ed the waters of the Red Sea in his hand, and with 
that rod he smote the rock on which he stood, and a 
fountain was opened there, and the thousands of Israel 
quenched their thirst, not only for the time being, but 
the waters flowed along the way of their future travels, 
and supplied them for years. 

"When Israel were encamped at Sinai, Moses went 
up, under the direction of God, to the top of the 
mountain, and amid the folds of that majestic cloud, 
that terrified and awe-struck the hosts of Israel with 
its blackness and thunder, he received the Ten Com- 
mandments, or the Moral Law. And bearing the 



HISTORY OF MOSES. 131 

tables on which it was written in his arms, he came 
down, after an absence of forty days from his people. 
He had been all that time in glorious converse with 
God. Fasting, he had devoted himself to the interests 
of his people. But as he came down, he beheld the 
cause of the divine anger — intimated to him, when he 
left God's audience-chamber in the mountain summit. 
They were engaged in idolatry. Moses beheld their 
wickedness with sorrow — his soul was grieved, espe- 
cially that God was threatening to remove from Israel 
the symbols of his presence. Throwing down the 
tables of the law, he brake them, and began earnestly 
to plead with God for mercy for the offenders. His 
prayer of faith prevailed. After Moses had destroyed 
the golden calf, the object of the worship of the mul- 
titude, and called Aaron his brother to an account for 
his conduct, he set the sin of the people before God, 
and earnestly prayed again for them. 0, how must 
the soul of God's servant have been pressed, when he 
evidenced his devotion for his people by saying, " For- 
give the sin of this people — if not, blot me, I pray 
thee, out of thy book which thou hast written !" 

After this, the Lord commanded Moses to "hew 
out two tables of stone like unto the first," and take 
them up on to the mountain. He did so, and after 
receiving a variety of instructions with the re-written 
decalogue — forty days being ended — he went down 
from the mount. But so glorious was his appearance, 
that Aaron and the children of Israel could not look 
upon him for the halo of glory that surrounded his 



132 ODD FELLOWSHIP. 

countenance. Veiling himself, he came into their 
midst, and declared to them all the words of the Lord. 
Aaron, the brother, and Miriam, the sister of Moses, 
for some cause became dissatisfied with him, and com- 
plained of him. They had been associated with him 
in bringing the children of Israel out of Egyptian 
bondage, and his sister was the leading female in the 
camp. They thought that in the administration of 
the affairs of the government, they did not share as 
largely as they should. Moses heard their complaints, 
but practiced the same meekness which had marked 
him in his course up to that time. Though deeply 
injured and depressed in spirits, he was silent under 
their reproaches. Shortly afterward, while they were 
in the tabernacle, God declared the faithfulness and 
innocence of Moses, and charged upon them their sin 
of speaking against his servant. As the cloud of the 
divine presence began to withdraw, they understood 
that God was angry with them, and Aaron, fearing, 
looked upon Miriam, " and behold, she was leprous, 
white as snow." Aaron's fear increased to "dread 
alarm," for before him was a terrible token of God's 
displeasure. He prayed for forgiveness for his sin, 
and turning to Moses, he entreated him to pray for 
Miriam. Moses, always ready to forgive injuries, be- 
gan at once an earnest supplication for his sister. 
" Heal her now, God, I beseech thee." The prayer 
was heard, the sin was forgiven, and the disease re- 
moved, and after seven days, she entered the camp and 
resumed her labors. 



niSTORY OF MOSES. 133 

Moses had led Israel to the borders of Canaan, and 
selecting twelve of the chief men, he sent them to spy 
out the land and bring back a report. They were to 
report concerning the inhabitants, whether they were 
" strong or weak, many or few," whether they dwelt 
in tents or in strong holds, and whether the land was 
fat or lean, wooded or not, whether it was productive, 
and to bring of the fruits of the land. The spies 
made their search and returned, and with the excep- 
tion of two of the twelve, they brought back an evil 
report. This evil report of the ten created fear in 
nearly the whole congregation, and soon they were 
murmuring against Moses and Aaron, and a spirit of 
mutiny was soon existing, for they proposed selecting 
a Captain and returning into Egypt. Moses beheld 
their sin with sorrow, heard the threatening of the 
Divine Being to cast them off utterly, and he resorted 
again (as he had been accustomed to in times of trial) 
to prayer. His prayer was answered, but a sentence 
was pronounced against the whole murmuring congre- 
gation — that their carcases should fall in the wilder- 
ness, and that for forty years they should wander from 
place to place, and die. And Caleb and Joshua of the 
old stock, alone should enter the promised land. 

An extensive mutiny against Moses and Aaron 
broke out in the camp of Israel later, in which there 
were two hundred and fifty princes of the congrega- 
tion, headed by Korah, Dathan and Abiram. It was 
a very extensive and formidable rebellion — Moses 
again resorted to prayer. He then asked those head- 



134 ODD FELLOWSHIP. 

ing the rebellion to hold an interview with him — this 
they would not do, but continued in their opposition 
to Moses and the Lord ; and on the morrow the earth 
opened and swallowed up the guilty leaders, with those 
that adhered to them. Before the mutinous spirit was 
fully quelled and the Priesthood was decided to be in 
the tribe of Levi and the family of Aaron, four- 
teen thousand and seven hundred guilty ones per- 
ished. 

When the forty years Israel was destined to wander 
in the wilderness were coming to a close, and nearly 
all of the generation that came out of Egypt were 
dead, and a new race had risen up, under the laws and 
regulations that governed them in their tented state, 
with the noble example of the great leader Moses be- 
fore them, they drew near to the promised land. And 
while camped at Kadesh, Moses was called to part 
with his beloved sister, Miriam, who watched him 
when an infant, as he lay asleep in the frail boat on 
the river Nile, and who dexterously managed that his 
own mother became his nurse, though she was not 
more than twelve years of age. She had led the sing- 
ing of the daughters of Israel for many years, and had 
had an extensive influence among the females of the 
camp. She had done a noble part toward elevating 
her people, and had borne her share of toil and suffer- 
ing with her brothers. Miriam died in Kadesh, and 
was buried there. The sensitive heart of the meek 
Moses was pained as he paid the last tribute of respect 
to the memory of her "who had acted the double part 



HISTORY OF MOSES. 



135 



of sister and mother for hirn," and who probably never 
acted unkindly toward him but once. 

About four months after this, Aaron, the eloquent 
brother of Moses, who had so long been spokesman 
for him, was called up on to Mt. Hor, and in company 
with Moses and Eleazer, he went up, and after being 
divested by Moses of the vestments of his office, he 
yielded up his spirit to God who gave it, and joined 
in existence the pure spirit of her who had preceded 
him. 

A few months afterward, and Moses received warn- 
ing of his approaching end. The Lord let him know 
that because of his fault in the desert of Sin, he should 
not pass over Jordan and enter the promised land ; 
but yet he should be favored with a view of that coun- 
try from the summit of a neighboring mountain. Af- 
ter appointing Joshua as his successor, and settling 
the portion for Reuben, Gad and the half tribe of Ma- 
nassah on the east side of Jordan in the already con- 
quered country, he made arrangements for his depar- 
ture. He then gives his instructions and charges to 
the people and Joshua, and at the age of one hundred 
and twenty years, he ascends Mt. Nebo at the com- 
mand of God, and takes a view of the promised land. 

Behold him, as he closes his address and pronounces 
his last benedictions upon the people he had so long 
served. He takes an affectionate leave of all, but es- 
pecially of the Elders of Israel, of Eleazer, the suc- 
cessor of his brother, and of Joshua, his own successor. 
He climbs the mountain side all alone, and finally 



136 ODD FELLOWSHIP. 

reaches Pisgah, its summit, and with his vision 
strengthened, he stands and looks upon the land flow- 
ing with milk and honey. Its hills and plains, moun- 
tains and valleys rose up before him, and his soul was 
filled with rapture as he saw its coming greatness. 
Having his desires fully satisfied, he laid him down 
upon the mountain top, and slept the sleep of death. 
He closed his eyes, after looking upon the earthly Ca 
naan, to sleep, and waked up amid the plains of the 
heavenly Canaan, and joined at once in the enrapturing 
anthems of glory with Abraham, Isaac and Jacob, — 
with Miriam and Aaron. Having died, his mortal 
remains were interred by God himself (an honor which 
no other human being has ever received) in a valley 
in the land of Moab, and no man knoweth his grave 
until this day. 




HISTORY OF AARON. 



137 



CHAPTER VI. 




Aaron, the brother of Moses and Miriam, was as- 
sociated with them in leading Israel out of Egypt, and 
from Egypt to Canaan. He was with Israel in their 
bondage, and suffered with them, while Moses, as the 
adopted son of Pharaoh's daughter, was enjoying the 
pleasures of a palace and the honors of royalty. 
When Moses fled to the land of Midian, and became 
a shepherd for Jethro, the Priest, Aaron was still with 
his enslaved people, suffering from oppression. But 
when Moses, after his call to emancipate his people, 
left the land of Midian and journeyed toward the 
capital of Egypt, he met Aaron his brother, who was 
coming to meet him, under the direction of God, who 
had spoken to him in Egypt, saying, " Go into the 
wilderness to meet Moses ;" and so precise was he in 
following the instructions given him that he arrived 
12 



138 ODD FELLOWSHIP. 

at the sacred mountain just at the time his brother ar- 
rived there. They were glad again to look upon each 
other, and affectionately embraced. Moses then gave 
Aaron the words, signs, explanations and instructions 
that God had given him. Aaron having learned that 
God had selected him to be spokesman for his brother, 
entered immediately upon his work. Probably he 
spake better Hebrew than Moses, as Moses had been 
associating with the Egyptians until forty years of 
age ? and after that with the Midianites. until his call 
to this work : but possibly he had an impediment in 
his speech, though St. Stephen says he " was mighty 
in words, as well as deeds." 

Aaron called together the Elders of Israel, and 
spake unto them the words which the Lord had spoken 
unto Moses. They desired evidence of the truth of 
what Aaron spake, and of the mission with which he 
and his brother had been charged. To satisfy them. 
Aaron cast the rod of Moses upon the ground, and it 
became a serpent — then he put forth his hand and 
took it up. and it became a rod again in his hand. 
He then put his hand into his bosom, and when he 
took it out. it was leprous as snow ; he put his hand 
again into his bosom, and when he plucked it out. it 
was turned again as his other flesh. He then took of 
the water of the Xile. and poured it out upon the dry 
land, and it became blood as it was poured out. While 
the Elders and people beheld these signs and heard 
the word of Aaron, they believed, and rejoiced in the 
prospect of deliverance froin their oppression. Moses 



HISTORY OF AARON. 139 

and Aaron then went in unto Pharaoh, and demanded 
the freedom of their people. Aaron spake boldly for 
them both, and wrought signs and wonders, but yet 
Pharaoh would not acknowledge their right to make 
the demand they made. One plague after another 
was brought upon Egypt, by the Divine Ruler, using 
these brothers as instruments in his hands, until finally 
Egypt permitted Israel to go out. Moses and Aaron, 
helped by their sister, then conducted them to the Red 
Sea, and through it (in a road cut by the Almighty 
hand) until they reached the other side, when they 
saw the hosts of their enemies closed in on by the 
returning waters, and they were destroyed. 

When Israel came to Mt. Sinai and camped, Aaron 
was with Moses on the mountain side, to hear the first 
audible words that were spoken, and to listen to the 
words of the law. In company with his sons and the 
seventy Elders, he tarried on the slope, while Moses 
went up to the summit of the mountain. 

Aaron, in company with Hur, was placed by Moses 
in charge of the children of Israel during his absence, 
and to them doubtful matters were to be referred, and 
by them difficult questions settled ; and it was because 
of the position of Aaron among them, that they came 
to him, and in a tumultuous manner, said, " Make us 
gods to go before us." Moses had been absent longer 
than they expected he would be, and probably much 
longer than he supposed he would be, when he bade 
the Elders to tarry at their station until he and Joshua 
returned. 



140 ODD FELLOWSHIP. 

Aaron yielded to their importunities, and bade them 
bring their wives' and children's ear-rings. Having 
brought them to him, he melted the gold, and then 
made a calf, and dedicated it as an image to the wor- 
ship of Israel's G-od — and they engaged in gross idol- 
atry before it, insomuch that the anger of the Lord 
was kindled against them, and to Moses he threatened 
to remove from the people the symbols of his presence 
and destroy them. Aaron himself in this matter was 
not without sin, and he would have been punished had 
not Moses interceded in his behalf. 

After the tabernacle was erected, according to the 
pattern showed Moses in the Mount, Aaron and his 
sons were set apart to the work and office of the 
Priesthood. 

Previous to this, public worship was not confined to 
one place, and the eldest in every family officiated as 
Priest for the family. Now, there was a stated place 
of worship, viz : the tabernacle, and God had com- 
manded that the Priesthood be retained in the family 
of Aaron. Accordingly, Moses consecrated Aaron 
to the High Priesthood — anointed him with the holy 
oil, and invested him with his priestly robes and fix- 
tures — his garments " of glory and beauty." 

While the ordinary priest had on a garment closely 
fitting the body, a coat, a girdle, and a covering for 
the head, the High Priest had in addition, a robe, de- 
noting his superiority as the High Priest — an ephod, 
a breastplate, and a plate of gold on his forehead. 
The robe was of blue, woven from the top to the bot- 



HISTORY OF AARON. 141 

torn without seam, being fastened with a girdle, and 
variously ornamented. The sacred ephod, or ephod 
of the High Priest, was variously colored and orna- 
mented with gold, and had upon each of the shoulders 
a large button, in which was set a precious stone, and 
in the stones was engraved the names of the twelve 
tribes of Israel. It was composed as a garment of 
"gold, blue, purple, scarlet, and fine twined linen, 
with cunning work." The breastplate was four square 
— " a span shall be the length thereof, and a span the 
breadth- thereof," — and fastened by rings to the sacred 
ephod. There were twelve precious stones set in the 
plate, three in a row, and on each stone was engraved 
the name of a son of Jacob, as the head of a tribe of 
Israel — so that Aaron bare upon his breast, as well as 
upon his shoulders, the names of the various tribes. 
Upon the forehead was placed the figured golden plate, 
on which was engraved the motto, " Holiness to the 
Lord." This has been called the grand badge of the 
sacred office, and the motto was certainly appropriate 
for one engaged, as Aaron, in a holy calling. He 
served a holy God by ministering for the people in 
holy things. 

It is true that Aaron, after he had been thus conse- 
crated to the office of the high priesthood, and had 
served faithfully and efficiently for awhile, sinned 
against God by indulging in envy, which envy led 
him, with Miriam, his sister, to oppose Moses. But 
when God led him into the tabernacle, and opened his 
eyes to see his sin, he acknowledged with a penitent 



142 ODD FELLOWSHIP. 

heart his fault, and asked forgiveness of Moses and of 
God for himself and for his sister, and their sin was 
forgiven. 

But Aaron himself, as a priest and as the head of 
the priesthood, became the object of envy and bitter 
jealousies. Korah, Dathan and Abiram, with two 
hundred and fifty Levites — men of influence, " famous 
in the congregation, and men of renown," turned 
against Aaron and his brother, and spake against 
them, because that the priesthood was confined. They 
were not satisfied with the spiritual work they were 
performing, but desired to set up a priesthood and a 
system of sacrifice of their own, of which system they 
themselves were to be the ministers. Moses, under 
the direction of God, required them, with Aaron, to 
appear before the Lord the next day, and they did, 
with all the opposition they had been manifesting to 
the priesthood and its operations. God condemned 
them in the sight and hearing of the people, and the 
earth opened her mouth and swallowed up these guilty 
leaders, with their families. 

And after this, the question that had been vexing 
Israel was settled. The murmuring against Aaron was 
stopped, by a clear proof that he was the chosen of 
God. Moses took twelve rods from the princes of the 
twelve tribes, and wrote upon each rod the name of 
the tribe to which it belonged, and upon the rod of the 
tribe of Levi he wrote the name of Aaron. Having 
prepared the rods, he placed them in the tabernacle, 
and near the sacred sanctuary. The next day he en- 



HISTORY OF AARON. 143 

tered the tabernacle, and took out the rods and showed 
them to the whole congregation, and it was discovered 
that though nothing peculiar marked the eleven rods, 
yet Aaron's rod " was budded and brought forth buds, 
and bloomed blossoms, and yielded almonds." This 
budded rod was laid up in the ark to perpetuate the 
memory of the miracle, and continues a standing evi- 
dence of Aaron's right to his office. This fact was so 
unquestionably miraculous, that we suppose no doubt 
could possibly remain in the minds of the people, or 
even of those that were not destroyed, that had been 
envious of the divine appointment of Aaron. Surely 
their doubts were all silenced and their scruples satis 
fied ; for we hear of no further complaints. Aaron 
continues to perform the duties of his office with honor 
to himself, glory to God, and acceptability to the peo- 
ple, until his mission ended, and he was called from 
the priesthood here to the everlasting priesthood on 
high. 

The account given us of Aaron's death is peculiarly 
affecting. Because of the murmurings of the children 
of Israel at Meribah, for want of water, Moses and 
Aaron were perplexed. They inquired of the Lord, 
as they had been accustomed to in time of trial, and 
they were bidden to gather the children of Israel to- 
gether, and with the rod to smite the rock before their 
eyes, and water should come forth, sufficient to meet 
their wants. They did so, and water came forth in 
quantities. But there was something connected with 
their conduct here, with which God was displeased. 



144 ODD FELLOWSHIP. 

He complained that they had not sanctified him in the 
sight of the people, and because of it, neither of them 
should enter the land of Canaan. Soon afterward, 
they journeyed from Kadesh to Mt. Hor, and there 
the Lord commanded Moses to make ready for parting 
with Aaron. " Take Aaron and Eleazer his son, and 
bring them up unto Mt. Hor ; and strip Aaron of his 
garments, and put them upon Eleazer, his son, and 
Aaron shall be gathered unto his people, and shall die 
there." How solemn the command ! He who had 
been burdened, with Moses, for nearly forty years with 
the interests of a rebellious people — who had served 
for many years in the High Priest's office, and who 
alone had entered the most holy place — who had stood 
at the door of the tabernacle, time after time, and saw 
the glory of the Lord, was now about to die. The 
summons had come, and he himself was made acquaint- 
ed with it. After giving the Elders and congregation 
of Israel an affectionate farewell, in company with 
Moses and Eleazer, his successor, he ascended Mt. 
Hor — all the people gazing in sorrow at the trio, as 
they slowly made their way up the mountain side. At 
length they reached the spot upon the mountain sum- 
mit where Aaron was to die. Moses, who had poured 
the anointing oil upon his head, and so consecrated him 
to the work of the priesthood, years before — who had 
clothed him with the secerdotal robes, and designated 
him High Priest, now divested him of his vestments, 
and placed them, before his eyes, upon Eleazer, his 
son. Aaron witnessed the ceremony, and it may be, 



HISTORY OF AARON. 145 

assisted in it until it was closed. He looked a moment 
upon his successor, and rejoiced, then laid him down 
and died, in the presence of God, his brother and his 
son. Thus the spirit of the faithful servant of Grod, 
like a bird uncaged, leaving that which has been its 
prison, left its clayey tabernacle upon the top of Mt. 
Hor, and hied away to the il Mountain of God." 
Whether the form of Aaron was coffined and sepul- 
chered by the brother and son, we know not j but the 
sad intelligence to Israel of his departure was taken 
down by Moses and the newly consecrated High 
Priest, and given to the people. " And when all the 
congregation saw that Aaron was dead, they mourned 
for him thirty days, even all the houses of Israel." 
The grave of Aaron, like that of Moses afterward, was 
left unmarked, lest Israel, in the remembrance of him 
— his many virtues and abundant labors, should pay 
him divine honors. 




13 



146 ODD FELLOWSHIP. 



CHAPTER VII. 



Joshua was probably one of the elders called to- 
gether by Moses and Aaron when they came into the 
land of Egypt to demand of Pharaoh the freedom of 
their people. He heard the words of Aaron declaring 
the divine determination that their bondage should 
end. He beheld the miracles wrought attesting the 
truth of their mission, and was satisfied that they 
were appointed of God. After the visitation of God's 
wrath upon Egypt in the plagues, and their prepara- 
tion for their exodus, Joshua was appointed as the 
captain-general of Israel's armies — which was a high 
and important position amongst them, and tells us 
plainly that he was a favorite with God and esteemed 
highly by Moses and Aaron. 

The first time his name is mentioned, however, is 
after the Red Sea had been crossed, and some travel 
had been performed in the desert. They had come to 
Rephidim, and after being encamped there awhile, the 
Amalekites made war upon them. The manner in 
which they made their attack was mean, and das- 
tardly. They came in unawares upon the rear of 
Israel, did not invite them to a battle or challenge to 
a contest ; but treacherously sneaked in on them, when 
faint and weary with the fatigues of travel, and cut 



HISTORY OF JOSHUA. 147 

off the feeble ones — that they might procure the bag- 
gage under their charge as spoils. 

Moses then commanded Joshua to choose him out 
men, and lead them out to fight with Amalek, while 
he himself would go up to the top of the hill with the 
rod of God in his hand. Here Joshua signalized his 
valor, by defeating and routing the whole army of 
their enemies. While Moses, and Aaron, and Hur 
were upon the mountain slope, watching the contend- 
ing armies, the former engaged in prayer for victory, 
and the two latter holding up his hands, one on either 
side of him. Joshua led his men steadily on in their 
victory, until Amalek was quite discomfitted with the 
edge of the sword. After the victory, God directed 
that a record should be made of it, and that in the 
ears of Joshua who had gained this victory it should 
be rehearsed, that the very remembrance of Amalek 
should be utterly put out from under heaven. Proba- 
bly the reason why this rehearsal was to be made to 
Joshua was, God had determined that he should be 
the successor of Moses. Joshua had close acquaint- 
ance and very near intimacy with the leader of Israel. 
When Moses ascended Mount Sinai to receive the 
revelations that were then made, Joshua ascended 
with him, and though he did not go up into the midst 
of the cloud that capped the mountain, when God 
talked with Moses as a man talks to his friend " face 
to face. " Yet he went up to the highest station 
under the cloud, and just below its foldings, amid the 
majestic thunder and the terrific lightning, he waited 



148 ODD FELLOWSHIP. 

for forty days for the return of the honored servant 
of Grod. He appears in the manifestations made of 
the Divine power and glory at Sinai, to rank next to 
Moses himself; for the seventy elders, with Aaron, 
Nadab, and Abihu, tarried at a station on the moun- 
tain lower down than Joshua. 

He was filled with the spirit of wisdom, and so 
qualified for the arduous and responsible station of 
governor for Israel after Moses died. He was divinely 
appointed to this important work, and exhibited a 
piety, courage and integrity throughout his whole life 
truly commendable. Having received the divine com- 
mand to pass over Jordan and lead Israel to the 
conquest of Canaan, he led the hosts of Israel to the 
bank of the river, then bade the priests bearing the 
ark to go before — and as they entered the river the 
waters ceased to flow, the current stopped, and the 
whole multitude passed over. As a commander he 
led the fighting men of Israel, first against Jericho. 
God interposed and gave the city into his hands \ its 
inhabitants were all slaughtered, save Rahab the har- 
lot and her kindred, and she was saved because of the 
kindness she had showed to the spies which were 
sent out by Moses to look at the land, and the promise 
that those spies made her that she should be saved. 

Joshua himself was one of the spies, and, save 
Caleb, the only one yet alive. The others had brought 
back an unfavorable report and as a punishment were 
not permitted to go over, but died in the wilderness. 
He was satisfied, as the commander, that Rahab had 



HISTORY OF JOSHUA. 149 

kept the vow she had made him years before, viz., to 
keep the approach of Israel secret from her people — 
and now it remained for him to fulfill his part of the 
engagement, and he did it faithfully. He acknowl- 
edged the obligations the Israelites were under to her, 
and on behalf of them tendered to her sincere thanks, 
and moreover, he rewarded her by giving her and her 
kindred, citizenship and a part among them. 

He continued to lead Israel against the nations 
inhabiting the land of Canaan until they were all con- 
quered, and the land was divided amongst them " as 
the lot of their inheritance." He retired not from 
active labor and peril., until the work was all done and 
the dangers all passed. He resigned not his office 
until the last battle for the conquest of the country 
was fought, and then he retired ladened with well 
earned laurels. He was their general when they fought 
their first battle with Amalek, and was the first on the 
battle-field. He continued in command until the last 
battle was over in the Canaan campaign, and he was 
the last to leave the field. 

He was then a patriot. His services were as near 
disinterested services to his country as any patriot's 
have ever been. When did a successful general ever 
retire from service with as little earthly reward — with 
as small emoluments as did Joshua. 

His work being done he delivered his valedictory in 
which he refers them to the gracious dealings of Grod 
with them from the days of Abraham's father. He 
exhorts them to abolish idolatry in all its forms ; and 



150 



ODD FELLOWSHIP. 



tells them of his own and his family's resolution, 
viz., to serve the Lord. They all solemnly promise to 
do the same. He then warns them against apostacy, 
they again solemnly promise obedience. He then 
brings the people into a solemn covenant — and his 
work is done. 

Soon afterward he died in a good old age, and his 
body was buried in his own inheritance — whilst the 
immortal man ascended to company again with the 
illustrious Moses. 



CHAPTER VIII. 




David was the son of Jesse a Bethlehemite, a 
descendant of Boaz. He was selected while a shep- 
herd boy to be the successor of Saul the first king of 
Israel, while Jonathan was the son of that king, and 



DAVID AND JONATHAN. 151 

a prince in Israel. After David had been introduced 
to Saul, and had served him as a musician — had slain 
Goliah of Gath, the Philistine giant, there commenced 
a lasting friendship between David and Jonathan. 

The souls of the two men became joined : " Jona- 
than in soul was knit with the soul of David, and 
Jonathan loved him as his own soul." By this we 
understand that the most intimate friendship was cul- 
tivated and subsisted between them; the friendship 
was reciprocal. No love was lost, and each was worthy 
of the strong feelings of the other. It has been said 
friendship produces an entire sameness ; it is one soul 
in two bodies — it is another self in a friend, and hence 
can not be destroyed by changes or chances. This is 
certainly true as it respects these two, when thrown 
together as they were in the palace of king Saul, their 
mutual love increased, and they entered into a cove- 
nant. Jonathan declared to David his sincerity by 
presenting him with his robe, his sword, bow and 
girdle. David conducted himself properly and gained 
upon the feeling of Saul even, so that he promoted 
him by making him the Generalissimo of Israel's 
army, or Field Marshal. But as David returned from 
the slaughter of the Philistines, the women of Israel 
came out to meet king Saul with joyful music ; but in 
the midst of joy and music they were heard by the 
king, saying to one another, " Saul hath slain his 
thousands and David his tens of thousand," i. e., Saul 
has been opposed by thousands in his wars and has 
conquered, but David has been opposed by a more 



152 ODD FELLOWSHIP. 

fearful odds, his tens of thousands and has conquered. 
The king was wroth, and brooding over it the next 
day. he determined to kill David. And while he was 
playing upon a harp for him he cast a javelin at him, 
but David avoided it — twice did Saul aim at him. but 
as often missed. 

The king then removed him from his presence in 
his envy and bitterness of feeling, and changed his 
position in the army: his object being to rid himself 
of David, of whom he was afraid. 

Saul then proposed to make David his son-in-law, 
by giving him his daughter to wife. When 3Iichal, 
Saul v s daughter loved David. Saul said. B I will give 
him her. that she may be a snare to him." The con- 
dition of the marriage was stated by Saul to him. viz.. 
That he should slay one hundred Philistines and 
produce proof that he had done it. He thought that 
David would surely fall before the Philistines ere he 
had accomplished this. But in this he was mistaken, 
the work was performed and the proof submitted, and 
31ichal the king's daughter was given David to wife. 
Saul then addressed all his servants, and spake to 
them that they should kill David. And on thi- 
he spake to Jonathan also, his son. — Ah -! he knew 
nothing of the very intimate friendship, and of the 
solemn covenant existing between Jonathan and Da- 
vid. Immediately after the delivery of this charge. 
Jonathan sought David, and finding him told him that 
his father had given his officers and soldiers a charge 
to kill him. And now said he to David. " take heed 



DAVID AND JONATHAN. 153 

to thyself until the morning, and abide in a secret 
place and hide thyself." I will commune with my 
father and give thee the result, " What I see that I 
will tell thee. ,} 

Here, in the interesting narrative, we begin to see 
the pure friendship of the one and the confidence of 
the other. David began to feel that his interests were 
as safe in the hands of Jonathan as they could be in 
the hand of an earthly friend. Jonathan presented 
the cause of David before his father, and soon had the 
pleasure to see that Saul's wrath was pacified, for he 
heard him say, " As the Lord liveth, David shall not 
bedlam " — and he hastened to communicate the intel- 
ligence. Soon David was again in the presence of the 
king, serving him as a musician, and the princely 
Jonathan sitting near, listening to the mellowing and 
enrapturing strains. Again there was war with the 
Philistines, and David won for himself laurels by a 
great slaughter of the enemy. Then the envy and 
jealousy of Saul returned, and while David was making 
music for him, he cast a javelin at him, intending 
surely to kill him. David was watching, for he had 
learned that Saul could not be trusted, and " slipped 
away out of his presence." Yet the king sought his 
life by sending messengers to his house, before the 
light of the next day, to take him for death ; but by 
the influence of his wife, he was induced to save his 
life by flight, and Michal detained pursuit after him, 
by deceiving the messengers and her father. She well 
knew that David was innocent, and plotted his escape, 



154 ODD FELLOWSHIP. 

and well did she effect her end. After David's escape 
thus from Saul, he had an interview with the Prophet 

Samuel at Eamah. Soon it was noised abroad that he 
was there, and Saul sent messengers to take him 
not succeeding, but being thwarted in their purposes, 
Saul went himself, and the same spirit that fell upon 
and confounded them, stopped him. and so he was pre- 
vented from injuring the person of David. 

David seeing that the king had come thither, and 
that he was no longer in safety, fled from Raniah. and 
sought and obtained an interview with his covenanted 
friend. Jonathan. Jonathan was not apprised fully 
of his father's anger, and thought surely that Saul 
meant no harm to David : for he had solemnly sworn 
to him that David should not die. And since his 
father was accustomed to show him all that he did, 
great or small, and had not shown him this, or made 
this thing known unto him. he said to David emphati- 
cally, '-It is not so " — you are mistaken, David — he 
surely would not do aught against thee without inform- 
ing me. David then apprised Jonathan of the fact 
that his father knew of the iiitimaie friendshij? existing 
between they two. and that he reasons thus : " Let not 
Jonathan know this, lest he be grieved." u But truly 
as the Lord liveth. and as thy soul liveth. there is but 
a step between me and death." David by this gave 
Jonathan to understand that the king had assuredly 
determined to destroy him. and that his life was in 
the most imminent peril. 

At this earnest address of David, the friendly feel- 



DAVID AND JONATHAN. 155 

ings of Jonathan were roused afresh — he felt the 
strong cords that bound them tightening, and in the 
fullness of his manly soul, he said, " Whatsoever thy 
soul desireth, I will even do it for thee." Then said 
David, " Behold, to-morrow is the new moon, and I 
should not fail to sit with the king at meat, but let 
me go, that I may hide myself in the field until the 
third day at even. If thy father at all miss me, then 
say, David earnestly asked leave of me that he might 
run to Bethlehem, his city ; for there is a yearly sacri- 
fice for all the family. If he say thus, It is well, thy 
servant shall have peace ; but if he be very wroth, 
then be sure that evil is determined by him." And 
Jonathan calling to mind their mutual covenant, agreed 
thus to excuse the absence of David, if his father in- 
quired after him. 

But, said David, " who shall tell me, or what if thy 
father answer thee roughly ?" We have seen the in- 
genuity and confidence of David in Jonathan, now we 
are to see the ingenuity and good sense of Jonathan. 
" Come, (said he) and let us go out into the field " — 
and while there, Jonathan called on God to witness 
his sincerity, as he covenanted afresh with David, and 
acknowledged his convictions that the Lord had ap- 
pointed him to the kingdom of Israel, as the successor 
of Saul his father. The pledge he exacted of David 
was, that when he came to the kingdom, he would show 
kindness to him, if he was yet alive, and moreover, 
should continue that kindness to his family after him. 
David heartily entered into the covenant, and never 



156 ODD FELLOWSHIP. 

afterward forgot it. It would have been passing 
strange if he had. x\fter this full and fair under- 
standing between the devoted covenanted brothers, 
Jonathan said to David, " To-morrow is the new moon, 
and thou shalt be missed, because thy seat will be 
empty. And when thou hast staid three days, then 
thou shalt go down quickly, and come to the place 
where thou didst hide thyself" — probably the same 
place where he hid himself ,when the officers and sol- 
diers of Saul, with Jonathan, were charged to kill 
him, and when Jonathan plead effectually for him, and 
had him restored at once to his place in the presence 
of Saul, and his service of musician for the diseased 
king. Thou " shalt remain by the stone Ezel. And 
I will shoot three arrows on the side thereof, as though 
I shot at a mark, and behold, I will send a lad, say- 
ing, Go, find out the arrows. If I expressly say unto 
the lad, Behold, the arrows are on this side of thee, 
take them, then come thou ; for there is peace to thee 
and no hurt. But if I say thus unto the young man, 
Behold, the arrows are beyond thee, go thy way, for 
the Lord hath sent thee away." Having thus settled 
the plan, David and Jonathan parted — the one to hide 
himself for three days, during which time he must be 
in suspense, and the other to return home and ascer- 
tain what were the feelings of the king toward his 
fellow. 

The next day Saul sat in his seat at the table, sup- 
plied with the royal repast, and by his side were Jona- 
than and Abner, but there was one seat vacant — David 



DAVID AND JONATHAN. 157 

was not in his place, and Saul wondered why it was so ; 
but as the missing one was a faithful servant, his con- 
victions were that something had befallen him — " he 
is not clean ; surely he is not clean." It may be Saul 
intended to kill him that day — but God was taking 
care of him — and the friendship of Jonathan was a 
covering for the cave where David was hid. The day 
passed away, and no inquiry was made after him ; Saul 
in his disappointment, was mute — he " spake not any 
thing that day," and Jonathan wondered at his silence. 
The next day also David's place was empty. Saul 
could be silent no longer, and addressing himself to 
Jonathan, he said, "Wherefore cometh not the son of 
Jesse to meat, neither yesterday nor to-day?" Now 
comes the tug of war — for Jonathan had suspected, 
from the singular conduct of his father the day before, 
that all was not right — that David's fears were well 
grounded. But in answer to the inquiry made, he 
said, " David earnestly asked leave of me to go to 
Bethlehem. And he said, let me go, I pray thee ; for 
our family hath a sacrifice in the city, and my brother 
he hath commanded me to be there ; and now, if I 
have found favor in thine eyes, let me go, I pray thee, 
and see my brethren." I granted him the privilege, 
and that is the reason why his seat is vacant. At this 
recital, Saul became exceedingly angry at Jonathan, 
and he broke out in the most bitter and hateful sar- 
casm. But he stood in the presence of the king, un- 
daunted by the reproach thus thrown upon him ; his 
heart warmed by unfailing love for him whose life was 



158 



ODD FELLOWSHIP. 



sought after, and his soul was strengthened by the 
renewed covenant they had made the day before. 

He heard the charge of his father to him, " Where- 
fore now send and fetch him unto me, for he shall 
surely die." What ! thought Jonathan, David die — 
what has he done ? And looking up at his angered 
father, he said, "Wherefore shall he be slain? what 
hath he done ?" These questions enraged Saul still 
more, and in the fit of passion upon him, he threw a 
javelin at him to kill him. Now Jonathan fully un- 
derstood that Saul intended to kill David, and he left 
the presence of his father, deeply grieved that he was 
so malevolent, and that his friend David was in such 
imminent peril. 

The next morning Jonathan went out at the appoint- 
ed time into the field where David was, and a lad was 
with him, and taking a position not far from the stone 
JZzel, he shot an arrow. David, it may be, knew of 
his coming, and saw the arrow as it cut its way through 
air, and behold, it went from the shooter on the other 
side the stone — for he saw it circling for a fall beyond 
him — and yet it may be he thought, my friend may 
have shot further than he intended. It may be Saul 
is not angry, though this shot indicates it. But soon 
the matter was settled — for the well known voice of 
Jonathan fell upon his ear, as he spake to the lad, " Is 
not the arrow beyond thee ?" Though these words 
appear to be spoken to the lad, who was near the arrow 
and about to take it up, yet they were addressed to 
David, and indicated that his life was at stake, and 



DAVID AND JONATHAN. 159 

that a quick flight only would save him. Its import 
was, " Go thy way, for the Lord hath sent thee away." 
As soon as Jonathan had dispatched his lad with 
the bow and arrows, he approached the place where 
David had been hid. And David came out and again 
looked upon the form of his noble friend — his feelings 
overcame him as Jonathan met him and embraced 
him, and wept that they must now be separated. No 
wonder as David listened to the hurried recital of the 
scenes of the last three days, and saw how Jonathan's 
friendship for him had been tried and proved ; that he 
had even endangered his own life to save his, that he 
exceeded in tears. His distress exceeded Jonathan's, 
for he was not only to be cut off from the society of his 
covenanted friend, to see him and enjoy his company 
no more on earth ; but he was to lose his wife, be cut 
off from his relatives and country, and be no longer 
permitted to enjoy the privileges of the church, and 
mingle with his people in the services of religion. 
And Jonathan blessed David, and putting him in 
mind of his covenant, again bade him farewell, and 
returned to the city — while David with a heavy heart 
arose and fled for his life. He procured bread from 
the house of the Lord, of Ahimelech the priest ; and 
though it was the shew-bread which it was not lawful 
for any to eat, save the priests. Yet David was 
starving and no other bread could be procured at that 
time — therefore he eat of it without sin. And pro- 
curing the sword of Goliath the Philistine giant, that 
had been laid up here under the charge of Ahimelech, 



160 ODD FELLOWSHIP. 

he fled into the country of the enemy of Israel : soon 
he found that he was not safe, and he made his escape 
and took up his abode in a cave. It was not long 
until his father and his brethren heard of him. and 
went to see him ; they threw themselves under him, 
as did many others. Xo sooner had his father's 
family thus come over to him, than as an affectionate 
son. he visited the king of Moab and procured a home 
and defense for his aged parents, until he should 
" know what God would do for him. :: Having thus 
arranged for his parents, he determined to defend 
himself from the attacks of Saul, which he did. When 
he came with his men into the wilderness of Ziph, he 
was favored with an interview with his covenanted fit laid 
Jonathan, again. Jonathan having heard that he was 
there, arose and went into the wood to see him — we 
may reasonably suppose that this, like their former 
meeting, was an affectionate one. Jonathan well knew 
that his father had slain eighty-five priests, because 
of the bread and sword that had been furnished David 
from the house of the Lord. He knew that he was 
then hunting David to kill him, and yet he dared to 
come out to see him, and u strengthened his hands in 
God." In this interview he gave David to understand 
that he was more than ever convinced that God had 
appointed him to the kingdom, and that Saul his 
father should not find him, at least, to destroy him. 
Again these friends renewed their covenant, and took 
an affectionate leave of each other. 

Twice, while Saul pursued David, it was in David's 



DAVID AND JONATHAN. 161 

power to destroy him, but he would not. At En-gedi 
he cut off the skirt of Saul's robe, and afterward 
showed it to the king, as evidence that he was not 
seeking his hurt; and at another time, in company 
with Abishai, he entered the camp of Saul by night, 
and took away his spear and the cruse of water from 
near him, while he and his company slept, and yet did 
not harm him. 

Soon afterward the Philistines gather themselves 
together to make war with Israel, and a hard battle 
was fought between them, and Israel fled from before 
the enemy, and were slaughtered. Saul and his sons 
fled, and they were pursued, and overtaken and slain, 
and he was mortally wounded ; failing to procure the 
services of his armor-bearer to end his sufferings, "he 
took a sword and fell upon it." We cannot but regret 
that Jonathan is dead, for he was worthy to have sat 
beside David on the throne of Israel, or at least, to 
have been his first aid in the affairs of the new 
government. 

Shortly after this slaughter of Israel at Mount Gril- 
boa, and the death of the king and his sons, intelli- 
gence reached David of it. And being satisfied that 
Saul and Jonathan were dead, he mourned their de- 
parture and made a great lamentation for them. From 
the language of the lamenting we gather that David 
called vividly to mind his friendship with Jonathan. 
Of Jonathan he said, " his bow turned not back from 
the blood of the slain." He remembered the bow out 
of which the arrow was shot beyond the stone and the 
14 



162 ODD FELLOWSHIP. 

lad. Then it was that their covenant was made and 
confirmed; and the strongest expressions of true affec- 
tion were given him. As he looked back upon it, and 
called to mind his feelings when Jonathan met him, 
after the lad had returned to the city — recited the 
trying scenes through which he had passed, and then 
bade him farewell. David in thought passed through 
the ordeal again, and exclaimed with a full heart, " I 
am distressed for thee my brother Jonathan ; very 
pleasant hast thou been unto me : thy love to me was 
wonderful, passing the love of woman." 

And it came to pass in process of time, that David 
was afforded with an opportunity of showing kindness 
to the family of Jonathan his deceased covenanted 
friend. Jonathan left a son who was at his death five 
years old ; when the tidings reached the palace that 
Saul and Jonathan were slain in battle, the nurse that 
had the child Mephibosheth in her care, took him up 
and fled, and in the flight he fell and became lame, 
probably dislocated a joint, which was never reduced, 
and the child became a cripple for life. Of all the 
family of Saul this one alone was left. Since there 
was but one, I fancy David was glad that, that one 
was a son of him to whom he had been so strongly 
attached. On learning where he was he sent for him. 
Mephibosheth entered the presence of the king, fear- 
ing and trembling, lest some evil was about to befall 
him. But his fears were soon allayed, as David an- 
swered his compliments by saying, " Fear not, for I 
will surely show thee kindness for Jonathan thy 



THE GOOD SAMARITAN. 163 

father's sake ; " I will restore thee the family estate 
of Saul's father, and thou shalt be its owner — and not 
onlj so, but thou shalt "eat bread at niy table." This 
was true kindness indeed ; the giving up the estate 
was but justice, according to the Israelitish law regard- 
ing descendents ; but here was an honor proffered of 
the highest kind, preferment the highest that a subject 
could enjoy. If he had not been lame, and so unfit for 
public employment, David in all probability would 
have made him, as Jonathan was proposed to be made, 
next to him in the kingdom. Thus this son of Jona- 
than was cared and provided for, he was treated by the 
king with the utmost respect and affection. 



CHAPTER IX. 

"When a certain lawyer asked the Sa- 
vior of mankind the significant question, 
who is my neighbor ? he expected the 
Savior would answer, Every Jew, and 
the Jews only ; for that was the sense in 
which the selfish and jealous Jews understood the 
term ; and this prominent trait in the Jewish religion 
was what the Savior condemned in his answer. His 
answer was given in an inimitable illustration, usually 
styled the parable of the good Samaritan. This man 
had performed acts of kindness to necessitous cases 




164 ODD FELLOWSHIP. 

that came under his observation, of his own nation ; 
but he had confined his charitable acts to the Jews. 
The Savior, in this illustration, shows him that these 
acts of kindness should be performed to any person in 
distress, of whatever nation, kindred or religion. 

And how true it is that man is a dependent crea- 
ture ! Not only is there a necessary dependence in 
all alike, in every clime, on God ; but according to a 
wise and gracious appointment of the great Creator and 
Supreme Ruler, there is a dependence of the creature 
upon his fellow. This is seen in the various relations 
and conditions of life. What a dependence is seen in 
the innocent child, as it rests in its mother's lap, or 
nestles in her bosom ! And again, when the child 
grows up to strength and maturity, and the parent 
becomes aged, feeble and infirm — " the strong man 
bows, the grinders cease because they are few, and 
those that look out at the windows be darkened — the 
grasshopper becomes a burden, and desire fails," be- 
cause the fire of life has gone down, and the winter of 
mortality approaches. Then there is a dependence of 
the parent upon the child. 

But in the various circumstances and conditions of 
life there is a mutual dependence. "VVe are looking to 
and depending upon each other, in our occupations. 
By the patronage we receive, the one from the other, 
we are enabled to carry on our avocations in life, and 
so secure for ourselves a maintenance and means for 
the accomplishment of good amongst our fellow-men. 

But amid the afflicting casualties of life, and in sick- 



THE GOOD SAMARITAN. 165 

ness and want, we especially need each others' help. 
None are so healthy that they can certainly say they 
will never be sick, and in their sickness, helpless. 
None are so wealthy that they can certainly say they 
will never be poor and penniless. How many in the 
strength of life are suddenly prostrated by sickness or 
a severe providence ! How many have been stripped 
of abundance of wealth in the passing minutes of one 
brief hour ! 

We are taught that the principle of benevolence 
should be practiced by man in all necessitous cases, 
without reference to nation, kindred or religion. And 
the definition of true benevolence is, " Love thy neigh- 
bor as thyself," as the Savior himself gives it. And 
we are not to consider the object of our love in that 
narrow, contracted sense that the Jews did, and in the 
sense in which many down to the present day consider 
it. My neighbor is a fellow-being — especially a fel- 
low-being in distress. 

In the parable of the good Samaritan, we have an 
account of the manner in which a Priest and Levite 
treated a poor suffering case of humanity. The prin- 
ciples practiced by them should be abhorred, for they 
manifest a shocking indifference — a cold, unfeeling, 
heartless spirit. Their conduct is enough to chill the 
coursing blood in the veins of any man possessing one 
fine feeling of humanity. I can not conceive that 
there is a meaner act on record in all the history of 
man — more shocking and heartless conduct, unless it 
be the murder of Abel by his brother Cain, and his 



166 ODD FELLOWSHIP. 

indifference, when asked the question. u Cain, where 
is now thy brother Abel I" he answered, M I know not 
— am I niy brother's keeper?'" He had left Abel 
weltering in his blood on the hillside in the pasturage 
but a little while before — and yet he answered. " I 
know not." 2s o wonder that God set a mark upon the 
villain and murderer. And yet what will - 
these functionaries of the Jewish church, who saw a 
wounded sufferer by the roadside, and were not -~-z 
moved to sympathy ? The same principle that actu- 
ated Cain to answer as he did the question proposed, 
led these officers of the Jewish church to pass this 
wounded man and sufferer unmoved. 

The sufferer was a Jew, who was traveling from Je- 
rusalem to Jericho, a distance of about sixteen miles, 
who was met by robbers, who had taken his property 
and clothes, and as they supposed, had mortally 
wounded him — so that the tale of his wrongs would 
never be tcld. The blood was flowing from his wounds 
and he was groaning under the pains he endured. 
when he heard a foot-fall in the direction of Jericho. 
Hope quickly springs up in the breast of the dying 
man. He thought, surely help is coming — but how 
was he mistaken ! for as he raised his languid eyr ; he 
saw a Priest passing along, and looking upon him 
without compassion. He groaned, and invited implo- 
ringly the attention of the traveler, but no sympathy 
was awakened — he went on his journey. I fancy that 
dying man complained that the Priest did not carry 
out the principles of religion, and meet in his case his 



THE GOOD SAMARITAN. 167 

obligations to perform works of mercy — for surely he 
had reason to complain. 

But shortly afterward his attention was attracted 
by another traveler, and he thought within himself, 
surely here comes help. The traveler proved to be a 
Levite — one who also assisted in the services of relig- 
ion. Like the Priest, he looked upon the dying man, 
and it may be, wondered the occasion of his suffering 
condition ; but his feelings were not aroused — for he 
asked no questions of the sufferer. He showed him- 
self to be in possession of a vile and hard heart, as he 
" passed by on the other side." Is it possible that 
two men, professing to be servants of God, and assist- 
ing in religious service in his church,, could so far for- 
get their duty to God and man, as thus to withhold 
needed assistance to one thus in want and suffering ? 
It is. There lay that unfortunate Jew, helpless, and 
growing weaker and weaker from the loss of blood and 
his fruitless cries for help. I fancy he had almost 
given it up, and resigned himself, in his extremity, to 
death there in the public road. 

But another traveler came along, and with him, in 
the heart and hand and pocket, came that which the 
sufferer needed. This traveler was a Samaritan, and 
the wounded man a Jew ; and though the Jews and 
Samaritans had no dealings, his good heart was moved 
to show mercy. He broke over party prejudices and 
distinctions, and showed that his religion was not de- 
void of compassion. Like the Savior of mankind, in- 
structing and blessing the Samaritan woman at Jacob's 



168 ODD FELLOWSHIP. 

well, this Samaritan relieved and blessed a suffering 
Jew. In his case we see love exhibited, where we 
might least expect to find it. 

As he passed along the road, he heard the groans, 
and looking in the direction from whence the sound 
came, his eye rested upon the sufferer, and the sight 
of suffering affected his heart. That pale face and 
weakened form was a fellow-being in distress, and his 
sympathies were aroused. A tender cord in his nature 
was touched, and he hurried to the side of the suffer- 
er, and unlike the former travelers, he talked to the 
wounded man, and learned the story of his wrongs. 
No sooner had he learned from the lips of this dis- 
tressed Jew the facts in his case, than he felt that here 
was a call to do good, and he began his work — so like 
an angel — of compassion and mercy. 

He examined the wounds of the man, to ascertain 
their depth and extent — he procured bandages, and 
bound them up, then allayed the pain by pouring in 
"oil and wine." How the heart of the sufferer must 
have been touched by these acts, especially when he 
saw that his benefactor was a Samaritan — a stranger 
of another people was doing for him what those of his 
own nation would not. But the works of mercy of the 
good Samaritan were but commenced. Having thus 
dressed the wounds, he was unwilling to leave him in 
the road, and he could not tarry with him, for the 
business on which he was demanded his proceeding. 
He had a will to render further help, " and when there 
is a will, there is a way." He raised up his patient, 



THE GOOD SAMARITAN. 169 

and with what help he could give himself, he succeed- 
ed in setting him on his own beast, and holding him 
there, as he led the animal along the road to the near- 
est tavern — there he procured help, and the sufferer 
was taken in and laid upon a bed. The host took him 
in charge, and the Samaritan paid the bill in advance. 
He took of his own means to compensate the host, 
charged him faithfully to take good care of him, and 
engaged to pay all other expenses incurred. 

This is what may be called genuine kindness — all 
that is beautiful and lovely combined. Self and pre- 
judice were sacrificed on the altar of humanity, good- 
ness and mercy. 

This Samaritan's conduct is praise -worthy, and by 
men in all ages should be imitated. The feelings 
should not be narrow or the heart small, but care and 
regard and affection for all should mark all in their 
conduct. Universal benevolence should be practiced ; 
then a great change would pass over our world — soon 
" one law would bind all nations, kindreds, tongues 
and people of the earth, and that law would be the 
law of universal brotherhood." 




15 



PART THIRD. 

dmitunt SBibU KHoraen, *tc. 

CHAPTER I. 

The author of this degree is a Past Grand Master 
of the Grand Lodge of the State of Indiana, and 
represented the Order in this State in the National 
Lodge, at the time the degree was instituted in 1851. 
The name of Schuyler Colfax is familiar to Odd Fel- 
lows and their wives, in all our borders. 

I can not tell why the degree was named Rebekah, 
except it was because of a circumstance recorded of 
Rebekah so much like the practical workings of Odd 
Fellowship. The circumstance I refer to, appears in 
her history when she was the beautiful maiden of 
Nahor. 

The faithful servant of Abraham, Eliezur, had been 
charged to go to Abraham's former country, and take 
unto Isaac a wife of his kindred ; and he went unto 
the city of Nahor, and tarried at a well just outside 
the city limits, and while waiting there, Rebekah the 
daughter of Bethuel, came bearing a pitcher with 



DEGREE OF REBEKAH. 171 

which to draw water. And as she approached, Eliezur 
met her and said, " Let me, I pray thee, drink a little 
water of thy pitcher, and water my camels." He 
evidently wished to use the pitcher to draw water 
from the well that he might drink, and also give drink 
to his thirsty camels — but Rebekah would not allow 
it. She saw that he was wearied and fatigued with the 
long journey he had made, so she let down the pitcher 
and drew water, and presenting it to him, she said, 
" Drink, my lord, and I also will draw water for thy 
camels." Thus with the true feelings of a true 
woman she ministered to a weary traveler and watered 
his thirsty camels. 

This degree associates the wives of Odd Fellows 
with them in the high and important work of '" visiting 
the sick, relieving the distressed, burying the dead and 
educating the orphan," and how happily is refined 
woman adapted to this work. She can enter the room 
of sickness, and approach the couch of the afflicted one 
with love beaming in her eye, and the sympathy of 
her loving and tender heart marked in her every fea- 
ture. She is peculiarly adapted to the sick room, and 
is recognized by the pained and suffering one as an 
angel of mercy. She can watch if it is necessary, 
through the weary hours of night — administer faith- 
fully the prescriptions of the family physician. She 
can press softly the throbbing pulse, calm the troubled 
soul under the delirious thoughts that press it while 
the disease is making its rapid inroads ; with a soft 
hand she can soothe the aching brow and send a thrill 



172 ODD FELLOWSHIP. 

of inexpressible pleasure all through the failing frame. 
She can kindle the failing fire when almost extin- 
guished, and with the sweetness and love of her nature 
detain to appearance the immortal spirit for a short 
time upon the earth-shore of the mystic river. She 
seems to possess the strange ability under Grod of fur- 
nishing oil to the almost empty lamp, so that its 
flickering is stayed and life continued a little longer. 

Florence Nightingale, in her noble work of attend- 
ing the schools for the poor, visiting the hospitals and 
reformatory institutions of England and Ireland, and 
other countries, was accomplishing a work that woman 
is happily adapted to, and though there is a degree of 
heroism in her plan, and in her executing that plan, 
to relieve the suffering soldiery in the Crimea, yet we 
can not be so much astonished at it when we remem- 
ber how much of the true woman had been exemplified 
in the history and work of Florence Nightingale before. 
She exemplified in her work of assisting to dress the 
wounds of the disabled and dying soldiers, giving them 
with her own hands the medicines and the prepared 
nourishment — the sympathy and love of woman. She 
honored her sex and our race while she poured words 
of comfort upon the ear of the dying, she recognized 
the fact that woman's work is to do good. Ah! and 
she exemplified this truth, that though men need to 
be banded together to stimulate each other to works 
of humanity and benevolence, these things in woman 
are spontaneous. Find woman where you will, and 
you see one, unless the feelings of her nature have 



DEGREE OF REBEKAH. 173 

been blunted, ready for acts of kindness prompted by 
the feelings of her own heart — she will relieve the dis- 
tressed and minister to the suffering. 

Behold the examples we have recorded in the Bible. 
Rebekah would not allow the thirsty and wearied 
Eliezur to draw water from the well of Nahor, to 
quench his thirst and that of his jaded camels ; but 
she would perform this work herself for the stranger, 
and having done it she gave vent to the feelings of her 
womanly heart by offering him the hospitalities of her 
father's house, assuring him that he should be welcome 
and that plenty of straw and provender should be fur- 
nished his camels. 

Behold Ruth the Moabitess, as we may suppose 
her, when forming acquaintance with the family of 
Naomi, to which she afterwards became related as a 
wife to one of her sons. Elimelech is sick and nigh 
unto death, and though his family was of another 
nation from the one to which Ruth belonged, she was 
there to minister at the bedside of the suffering and 
dying man, and when he was dead she assisted in pre- 
paring for the burial, attended the disconsolate Naomi 
to the grave-yard ; and after the mournful service was 
concluded, went with her to her desolate home to 
assist and comfort her in her loneliness. After Ruth 
was married to one of the fatherless sons, she was a 
daily comforter to the widow, having a constant home 
with her. 

But when Ruth herself was widowed, and Naomi 
had no further ties, binding her to the land of Moab, 



174 ODD FELLOWSHIP. 

she determined to return to her own land, and made 
known that determination to Kuth. It was, it may be 
strange and sad intelligence to her at first, but when 
she looked at Naomi's poverty and sorrow she won- 
dered not. In her affection and feeling for her mother- 
in-law, she decided to go with her. Her sympathy 
and true love would not allow the aged woman to 
return to Judea alone, and she left her native land, 
her mother's house, the circle of her relatives and 
friends, with all the endearing associations of early life, 
to accompany Naomi. And when she reached, to her 
the land of strangers, she became a daily laborer for 
support for herself and her mother-in-law. 

Look at the example of Esther ; she saw the peril 
of her people throughout the entire provinces of Aha- 
suerus the king, and she risked her station as queen, 
and even her life to save them in their peril. She 
went in unto the king uncalled for, and presented her 
plea in an ingenuous manner, and was instrumental 
in putting down Haman their enemy and rescuing 
them in their peril. 

These and other Bible women are referred to as 
examples for the imitation of woman in all after 



HISTORY OF SARAH. 175 

CHAPTER II. 

Sarah was the wife of Abraham the illustrious 
Patriarch, the friend of God and the father of the 
faithful She has been styled the " first among the 
women of the Bible," because she was the honored 
mother of Patriarchs. It was in her old age that 
Isaac was born the child of promise, he in whom " all 
the nations of the earth was to be blessed." 

When the promise was made Sarah of a son at the 
advanced age of eighty -nine years, like Abraham her 
husband, she had " faith in God" she staggered not 
at the promise. Her faith led her to the acknowledg- 
ment of the divine goodness as also to devout praise. 

When Isaac was born, in union with her husband 
she dedicated him devotionally to Grod, and afterwards 
true to her obligations as a mother, directed her son's 
feet in moral instruction in the pathway of virtue and 
peace. When Isaac grew up to manhood he was a 
noble specimen of humanity, a loving and dutiful son, 
and as such was a joy and honor to his mother in 
her old age. 

Sarah was a beautiful woman, not~only in the esti- 
mation of her husband, but she possessed a very 
pleasing person, and was really handsome in the judg- 
ment of others. 

When Abraham left Ur of the Chaldees to go to 



176 ODD FELLOWSHIP. 

Canaan, because of a famine in his land, he was led 
down into Egypt to sojourn awhile; and on arriving 
there he charged Sarah to claim before the Egyptians 
the relation of sister to him, as she could do it with 
some degree of consistency, being the daughter of the 
same father though not of the same mother. I know, 
said he, " thou art fair to look upon, and when they 
shall see thee, they will say, this is his wife and they 
will kill me, but they will save thee alive." And so it 
was, that when the princes of Pharaoh saw Sarah, they 
commended her for her beauty, " and Pharaoh en- 
treated Abraham well for her sake." She must have 
been exceedingly handsome in early life, if at the age 
of sixty-five, as appears here, the princes of the king 
of Egypt spake of her beauty to him, and he himself 
desired her for his wife. But soon the whole truth was 
made known to Pharaoh, viz., that she was Abraham's 
wife as well as his sister. About twenty-five years after 
this, Ahimelech the king of G-erar sent and took her 
while Abraham was sojourning for a short time there. 
As she was now ninety years of age, her beauty must 
have been impaired considerably, yet either on account 
of it, or the greatness of him whom she called her 
brother, the king of Gerar wished to form an alliance, 
and took her to be his wife. Grod interposed and re- 
stored Sarah to Abraham. 

When Abraham dwelt in the plains of Mamre, as 
he sat one day at noon in the door of his tent, three 
weary pilgrims attracted his attention. They were 
coming towards him, to enjoy for awhile the shade of 



HISTORY OF SARAH. 177 

his tent, and realize his genuine hospitality. Going 
beyond the common courtesy of even that age, Abra- 
ham went to meet the strangers, and bowed himself 
toward the ground, and entreated them to tarry with 
him for awhile. No sooner had they manifested their 
willingness, than Sarah stood ready to perform her 
part toward entertaining them. She quickly made 
ready three measures of meal, and baked it upon the 
hearth, prepared the calf brought by her husband, 
butter and milk, with all things necessary for the 
repast ; then set them before the strangers, and they 
did eat. 

When she determined to send Hagar her handmaid 
away with Ishmael, and so declared to Abraham, he 
was grieved ; for he loved Ishmael, and remembered 
the promise of God to make his posterity innumerable. 
There was something harsh to Abraham in Sarah's 
expression, u Cast out the bond-woman and her son, 
for the son of the bond-woman shall not be heir with 
my son." But Sarah was right as Abraham after- 
wards learned. She acted and spake regarding that 
matter under inspiration. 

At the age of one hundred and twenty-seven years 
she died in Hebron in the land of Canaan. Behold 
the Patriarch of Patriarchs as he bends in sorrow over 
her failing form, or see him when she is dead weeping 
over her cold remains, and asking of the children of 
Heth a burial-place, that he may bury his beloved 
Sarah out of his sight. He makes the purchase of the 
field of Machpelah with its cave, and in that cave he 



178 ODD FELLOWSHIP. 

placed the coffined remains, reserving for himself a 
place in that sepulchre beside her ; where together 
they should sleep until the thunder of the trump of 
God should wake them. 



CHAPTER III. 

fSteicrrj} xtf S*P?* lumilmau! x>f cftrafi. 

Hagar the handmaiden of Sarah, was honored in 
being given unto Abraham to wife, and in being the 
mother of a child for him ; and though she may have 
had her faults, she surely had her excellencies. 

Being treated hardly by her mistress, she fled from 
her presence into the wilderness, and there in solitude 
and sadness she wandered until she was wearied ; and 
coming to a fountain of water, she sat down to rest 
and refresh herself. While in a meditative mood, sit- 
ting by the fountain, her attention was arrested by the 
Angel, who addressing her asked whence she came 
and whither she was going. She answered honestly, 
" I flee from the face of my mistress, Sarah." The 
angel then bade her return and submit herself to her 
mistress, giving her the promise that she should be the 
mother of a numberless multitude. She unhesitatingly 
obeyed the instructions given her, and returned to the 
tent of Abraham. 

Whilst Hagar was wandering in the wilderness, and 
when she sat down to rest by the fountain, she felt 



HISTORY OF HAGAR. 179 

conscious that the " all seeing eye" of God was upon 
her, watching her in all her actions, for she said, 
" Have I here also looked after him that seeth me?" 
And she called the name of the Lord that spake unto 
her, " Thou God seest me." 

Having returned home, she remained seventeen 
years with Sarah. In the meantime Ishmael her son 
was born, and afterwards Isaac the son of Sarah. 

And now another thrilling scene presents itself in 
the history of Hagar. The day that Isaac was weaned, 
Sarah became dissatisfied with her and determined to 
send her away. Abraham could not refuse, for it was 
made known to him as divine purpose, consequently 
early the next morning he provided Hagar with bread 
and a bottle of water, and sent her with her son into 
the wilderness. She had not traveled far, pressed in 
spirit as she was, until she lost her way. We do not 
wonder that she was sad and sorrowful as she looked 
upon herself without a home, and upon Ishmael her 
son having been disinherited by Abraham, as virtually 
an orphan ; neither do we wonder that she missed her 
way, failed to find the fountain of water, if it was that 
she was seeking — she had named Beer-lahai-roi, 
when the angel of the Lord met her seventeen years 
before. 

And as she wandered about, the bread she had been 
provided, with failed, and the water gave out. Hunger 
began to press them, and their thirst became extreme. 
She saw nothing but starvation and death for herself 
and her child, and in her extremity she bade Ishmael 



180 ODD FELLOWSHIP. 

lie down in the shade of a shrub to die. She desired 
him to screen himself from the rays of the burning 
sun, and then she went off from him a distance, for 
she said, " I will not see the child die." And she sat 
and wept, until the fountain of tears was almost dried, 
and her heart could no longer gather ease, overcharged 
with sorrow as it was by shedding them. 

In this her greatest extremity, relief came. It may 
be the same angel that appeared to her many years 
before when alone, came to her now and assured her 
that the voice of the lad was heard ; then bade her go 
and lift him up, and while she was in the act of rais- 
ing the head of her dying child, the promise that had 
been made to her before the child was born was 
reiterated, viz. : that he should be the beginning of a 
great nation. Just at this time the angel of the Lord 
opened her eyes and she beheld a fountain of water, 
and softly laying the head of her child down, she 
went to the fountain and filled the bottle, and gave the 
lad to drink ; he survived and grew, and the promise 
of God concerning him was fulfilled. 

Hagar instructed her son in the religion of the 
Patriarchs, and taught him to practice the virtues that 
they practiced ; and we behold Ishmael years after- 
wards, though driven from his father's* house when a 
boy, standing beside the dying Abraham ; and minis- 
tering to him in union with Isaac the child of 
promise — in that solemn hour when man is most 
dependent, while the last sands of the hour-glass are 
running down. Having closed the eyes of the father, 



HISTORY OF REBEKAH. 181 

the two in company bear his mortal remains to the 
cave of Machpelah, and lay them beside those of 
Sarah. 



CHAPTER IV. 

gtoiwg t& IJeMst, Witt 0$ %mu 

Rebekah was the daughter of Bethuel, of Nahor, 
a city in the country of Mesopotamia. She became 
the wife of the illustrious Patriarch Isaac, the son of 
Abraham. 

When Abraham was one hundred and forty years 
of age, he called unto him his faithful servant Eliezer, 
for the purpose of sending him on the embassage of 
procuring a wife for Isaac, who was then about forty 
years of age. He bade the ruler of his house go to 
his former country, and take of his kindred a wife for 
Is^ac. In obedience to the wish of Abraham, Eliezer 
made ready, and went to Mesopotamia, unto the city 
of Nahor. As he approached the city, he beheld a 
fountain or well outside its limits, and there he tarried, 
as evening came on. Being exceeding anxious in his 
embassage — for he had solemnly sworn to Abraham — 
he prayed earnestly to God to give him " good speed," 
to make his journey a prosperous one ; and while he 
was praying, Rebekah, the daughter of Bethuel, came 
out from the city, with her pitcher upon her shoulder, 
to procure water. As she approached the well, Eliezer 
left his camels and ran and met her, and said, " Let 



182 ODD FELLOWSHIP. 

me, I pray thee, drink a little water of thy pitcher." 
The request he made of her may have been for the use 
of the pitcher to draw water from the well for himself 
and also for his camels. This Rebekah would not al- 
low — knowing that the traveler was fatigued with the 
journey he had made, with the true feelings of a true 
woman, she said, " Brink, my lord, and I also will 
draw water for thy camels ;" and she hastened and let 
down her pitcher upon her hand, and gave the stranger 
to drink, then watered the weary and thirsty camels. 
Here is an exhibit in the daughter of Bethuel of pure 
friendship — the first Jink in the chain that afterward 
binds the beautiful maiden of Nahor to the devout son 
of Abraham. 

I suppose this circumstance in the history of Re- 
bekah, so much like the practical workings of Odd 
Fellowship, has given the name to the degree, so beau- 
tiful in its teachings, given to the wives of Odd Fel- 
lows. 

Eliezer, confident in his own mind that the Lord 
was prospering him, asked Rebekah of her kindred, 
and she told him. She then cordially invited him to 
tarry that night at her father's house, assuring him 
that there was room, and moreover, plenty of straw and 
provender for the camels. If the servant of Abraham 
wondered at the simplicity, innocence and benevolence 
of Rebekah, when she drew water for his ten thirsty 
camels, how must he have wondered still more at her 
cordial invitation for him to tarry that night at her 
father's ! Ah ! little did she think, when she waited 



HISTORY OF REBEKAH. 183 

upon him, and received at his hands the presents of 
an ear-ring and bracelets in gold, that the camels she 
had watered and the man from whom she had received 
these gifts, would the next day bear her away from 
her father's house and her native country, to be the 
wife of one she knew not, nor had even heard of; but 
so it was. Rebekah introduced the stranger to the 
household, and while the repast was being prepared, 
he asked the attention of Bethuel, the father, and 
Laban, the brother, to the errand on which he had 
come. He stated clearly the object of his visit, viz., 
to procure a wife for his master's son, and he told them 
of the dealings of God with him so far in his journey. 
11 And now," said he, " tell me, will you give Rebekah 
to be the wife of Isaac ?" They owned at once that 
the thing proceeded from the Lord, and dare not speak 
against it ; they consented to the marriage. Early 
the next morning, Eliezer having made still further 
presents to Rebekah, to her brother and her mother, 
desired them to send him away with her to his master. 
At first they were unwilling to part with her so soon, 
but wished her to remain at least ten days with them ; 
but Eliezer pressed his suit, on the ground that the 
Lord had prospered him — hence, they referred the 
matter to Rebekah, empowering her to decide, and she 
said, "I will go." 

On the following morning, attending the stranger, 
she began her j ourney toward her new home, with the 
blessings of her kindred upon her. 

Isaac, it may be, was expecting the return of his 



184 ODD FELLOWSHIP. 

father's servant from Mesopotamia with a wife for him, 
and on the evening of the day Eliezer returned, he 
was walking out in the field, meditating. What the 
subject of his meditation was, we do not know ; but as 
in all probability he was not far from the well Lahai- 
roi, which signifieth " the well of Him who liveth and 
seeth me," he was meditating on the being and attri- 
butes of God. But he chanced to lift up his eyes, and 
saw the camels coming. Just about this time Rebekah 
raising her eyes and looking ahead, saw Isaac, and 
turning to Eliezer, she asked, " What man is that, 
walking in the field to meet us ?" He answered her, 
" It is my master." She quickly took a veil and cov- 
ered herself, and lighting off the camel she was riding, 
she was introduced by the servant to Isaac. Thus 
these two remarkable personages for the first time look 
upon each other. They are at once united in marriage, 
according to the ceremonies that were then in use in 
the patriarchal families. The solemn and important 
contract made a few days before in the city of Nahor, 
between Eliezer and the father and brother of Rebekah, 
was consummated ; for " Isaac brought her into his 
mother's tent, and she became his wife, and he loved 
her." 

Rebekah was honored, as the wife of Isaac, in being 
the mother of two & noble sons, Jacob and Esau, who 
each became the head of a great and mighty nation. 

As it was with Abraham, so was it afterward with 
Isaac. Because of a famine in his own land, he went 
down to Egypt to sojourn ; and he dwelt awhile in 



HISTORY OF REBEKAH. 185 

Gerar. Here we learn of Rebekah, what we have pre- 
viously learned of Sarah, her mother-in-law, that "she 
was fair to look upon — a beautiful woman," and Isaac 
was afraid that the Gerarites would be so charmed 
with her beauty, that they would desire his death — 
hence, he charged her to claim the relation of sister 
to him, though she was, previous to their marriage, 
only his cousin. 

Rebekah exhibited many excellences during her life 
with Isaac, but we will not say she was without faults. 
Her husband may have considered her attachment to 
Jacob beyond her attachment to Esau a fault ; and her 
management to procure the birthright for the former, 
he may have looked upon as a development of that 
fault. But the purpose of God regarding the descend- 
ants of the two was thus brought about. " The elder 
shall serve the younger." Isaac buried her imperfec- 
tions with her body in the honored cave of Machpelah, 
and Jacob learned with sorrow, while in the family of 
Laban, his mother's brother, or after he returned to 
his own land with his family and effects, that Rebekah 
his mother was dead, and that her honored remains 
were mouldering in the family vault of his grandfather. 



16 



186 ODD FELLOWSHIP. 

CHAPTER V. 

itetyrg vt ftiirira, ^tew ttf pcr«j. 

Miriam, the sister of the distinguished emancipators 
of down-trodden Israel, Moses and Aaron, was a cele- 
brated woman amongst the descendants of the great 
Patriarch. While Aaron was three years older than 
Moses, Miriam was several years older than Aaron. 
She was of sufficient years to be trusted by the anxious 
mother with the ark in which her innocent and lovely 
babe had been placed, and sufficiently ingenious to 
manage the stratagem for the preservation of the life 
of the infant. She watched the spot faithfully when 
the ark rested among the flags by the river brink, un- 
til Pharaoh's daughter came with her maidens to wash. 
She saw them as they passed along the river bank, and 
as they neared the spot under her eye, her heart flut- 
tered, and the fountain for her eyes began a turbulent 
motion — for she thought they may pass that spot, and 
the attention not be arrested by the ark and its inmate. 
But her fears are suddenly relieved by the company 
halting, and one of the maidens approaching the spot 
to divine. Just at this point, without fearing to be 
considered an intruder, she approached the royal lady 
with her maidens. Yes, while they were looking with 
anxiety and a degree of sympathy, which is not strange 
for ladies, Miriam approached, and looked with seem- 
ing wonder and astonishment at the babe, on which 



HISTORY OF MIRIAM. 187 

she had often looked before, and addressing herself to 
the Princess, she said, " Shall I go and call a nurse 
for the child?" She bade her go, and she went and 
called the child's mother and her own mother ; so that 
under the management of Miriam, who was shielded 
and guided by the hand of Providence, Moses' own 
mother became his nurse. 

Miriam had been trained up, as were Aaron and the 
adopted son of Pharaoh's daughter, in the religion of 
the Patriarchs. She has been very fitly styled, be- 
cause of her devotion to the God of her fathers, and 
her position among the women of her people, particu- 
larly the part she took in their religious exercises, — 
" The Virgin Prophetess" She was the leader of the 
devotions of the Jewish women, and the first woman 
honored thus of God and his people, in all the history 
of the family of man. She acted a conspicuous part, 
we doubt not, in the preparations made for, and in the 
exodus of Israel from the land of their oppression — for 
one of the Prophets (Micah) says — " For I have 
brought thee up out of the land of Egypt, and I sent 
before thee Moses, Aaron and Miriam." From this 
we learn that she was constituted joint leader of the 
people, with her two brothers. It is quite likely that 
she was commissioned and qualified by the "I Am," 
who spake to her brother from the midst of the burn- 
ing bush, at the base of Horeb. And the work ap- 
pointed was to instruct the Hebrew women, while 
Moses and Aaron instructed the men. She regulated 
the times and places of their devotional acts, and led 



188 ODD FELLOWSHIP. 

in those of them that were public. When they crossed 
the Red Sea, she led that vast host of women through, 
in the bed of the sea, between the wall of waters, en- 
couraging the timid host at every step she took — if in 
no other way, surely by her manifest " trust in God" 
in pursuing her way courageously until she reached 
the other side. 

She stood beside her brothers, and listened with ad- 
miration and a soul filled with rapture, " as God opened 
the mouth of the dumb, and made the tongues of infants 
eloquent." Pharaoh and his vast army, essaying to 
follow and capture the Hebrews and return them to 
their captivity in Egypt, were all drowned. And 
Moses and the children of Israel sang a song of vic- 
tory, " Sing ye unto the Lord, for he hath triumphed 
gloriously ; the horse and his rider hath he thrown 
into the sea." What glorious melody must a hundred 
thousand voices, all raised in harmony, have made, 
while singing this inspired chorus ! 

While Moses and the Hebrew men were drowning 
the roar of the waters of the recently closed Red Sea, 
with music such as mortal lips and hearts inclosed with 
mortality, had never uttered before, Miriam stood sur- 
rounded by a crowd of lovely maidens, with a soul 
fired with song, ready to respond to the eloquence and 
enrapturing music of the men. The last sound of the 
sacred anthem was spent, and the excited Prophetess, 
closely attended by many maidens and followed by 
all the women of Israel, led off in the chorus of the 
song. 



HISTORY OF MIRIAM. 189 

"She sounded the loud timbrel o'r Egypt's dark sea — 
Jehovah hath triumphed — his people are free." 

She was a tender and affectionate sister to Moses, 
and but once, so far as we can learn, in all their trials 
in the wilderness, did she wound the heart of that 
brother. She was associated with Aaron in speaking 
against Moses in relation to Zipporah, his wife. Pos- 
sibly they thought his wife's relations had too much 
influence over him, since his father-in-law induced 
Moses to appoint officers over thousands, hundreds, 
fifties and tens, and Moses gave evidence of the fact 
that he thought much of Hobab, his wife's brother. 
Aaron and Miriam were alike guilty. Their brother 
did not attempt to reproach them for their unkindness 
to him ; but God directs the three to enter the taber- 
nacle, and there he charges their sin upon them. The 
punishment inflicted upon Miriam was severe. She 
became leprous, " white as snow." Her affectionate 
brother forgave her, and earnestly prayed for her res- 
toration. His prayers were heard, the disease destroy- 
ed, and seven days afterward she resumed her labors 
as the leader of the Hebrew women. She bore her 
share of the toils, suffering and reproach heaped upon 
them as leaders of the rebellious hosts of Israel. With 
her gifted mind and warm heart, her noble and gene- 
rous nature, and her devotion to her God, she acted in 
union with her brothers in promoting and maintaining 
order and elevating her people. 

For nearly forty years she had thus acted her part, 
when the pillar of cloud and fire led them again to 



1: ' ODD FELLOWSHIP. 

the borders of Canaan. And they encamped at Ka- 
ieah, in the desert of Sin. Hart Miriam died and icas 
buried, and we may well suppose, from the part she 
had acted, the Hebrew women greatly monrned her 
departure. But her work was done — the infirmities 
of age were npon her. for she was one hundred and 
thirty years old. Her brothers both followed her to 
the spirit-land in less than one year — hence, neither 
of them attained her great age. 



CHAPTER VI. 

gteionj a grtwaft, W\it if fEapidotft. 

Deborah was a prophetess, and the wife of Lapi- 
doth. The sins of Israel were numerous and aggra- 
vating in the eyes of the Crod of the Patriarchs, after 
their settlement in the land of Canaan. This was 
especially so after the death of Joshua, who was their 
leader — conducted them into the country, commanded 
them in their conquests, and ratified the appointment 
to the different tribes. 

The people revolted from the true God and his ser- 
vice and went into gross idolatry. On account of it 
the Lord Was angry with them and delivered them 
into the hands of the u spoilers/' When they repented, 
a judge was raised up amongst them, who delivered 
them out of the hands of their enemies. But after 



HISTORY OF DEBORAH. 191 

the judge died, they returned to their idolatry and 
corruption, and again the Lord was angry with them 
and determined to leave the nations that were yet in 
the conquered country when Joshua died, and not drive 
them out hastily, that through them Israel might be 
proved. But Israel corrupted themselves, did evil in 
the sight of the Lord, and went into the abominable 
service of " Baalim and the groves." Again God's 
anger turned towards them, and he sold them into the 
hand of an enemy. They repented and cried to God 
for deliverance. He had mercy upon them, and raised 
them up a judge and deliverer in the person of Othniel. 
For forty years they had peace and prosperity, but 
when the judge died they relapsed into their former 
habits of wickedness and corruption, and again God 
gave them up — their enemies overpowered them, took 
them captives and took possession of the beautiful 
plain of Jericho, with the " city of Palm trees," 
Israel repenting, again entreated God to deliver them, 
and Ehud was raised up, who first slew Eglon the king 
of Moab, to whom Israel had been in service for 
eighteen years. He then led them against the Moab- 
ites, and slew them by thousands, and soon Israel was 
again in peace and prosperity. After him was Sham- 
gar, who also delivered them, and triumphed against 
their enemies. But after fourscore years, they again 
went into grievous sins, and Jabin, king of Canaan, 
the captain of whose host was Sisera, greatly afflicted 
them. This was the most powerful king, and expert 
commander with which they had had to contend. 



192 ODD FELLOWSHIP. 

Israel looked upon the nine hundred iron chariots of 
Jabin and the large well trained army led on by Sisera, 
and they were afraid and greatly troubled. They 
mightily cried unto God — in the remembrance of their 
former sins they were greatly penitent, and their inter- 
cessions to God for help were earnest and continued. 
Their prayer was heard and a star arose amid the 
darkness of the night upon them, in the person of Debo- 
rah. Her influence in her country in this time of 
trouble is told in the following language. " At her 
word the stars in their courses fought against Sisera." 
Deborah was raised up to judge Israel. And this 
is the first instance of female government on record : 
save that of Miriam governing amongst the women of 
Israel during their tented state between Egypt and 
Canaan. The husband of Deborah seems to have had 
no hand in the affairs of the government, but she was 
at the head of civil and religious affairs. She called 
to her aid and appointed him general of the armies, 
Barak the son of Abinoam, and then declared to him 
the revelations God had made, that the enemy should be 
delivered into his hands. Barak refused to go unless 
she would accompany him. His refusal to go without 
her, was probably because he saw she was under divine 
influence — the spirit of inspiration was upon her, and 
he wished to know when and how to make the attack 
upon the enemy. She at once agreed to go and attend 
him to Kedesh, and with an army of ten thousand 
men Barak made ready for battle. As Sisera gathered 
the hosts of Jabin together against them, Deborah 



HISTORY OF DEBORAH. 193 

gave to her general the word of command, with the 
promise that Sisera should be delivered into his hand, 
for she knew that the Lord was gone out before him 
and would fight for Israel. Having thus performed 
the part she was desired by Barak to perform, he at 
the head of his army went down from the top of Mount 
Tabor where he had been encamped, and she tarried 
to see how the battle went. She looked with intense 
anxiety upon the general and soldiery as they marched 
against the enemy ; she saw them as they neared each 
other, and commenced their attack ; she witnessed the 
confusion and disorder and destruction of the iron 
chariots and of the ranks of the enemy. It may be 
that she saw Sisera as he lighted off his chariot and 
fled on foot from the scene of action, and saw the re- 
maining soldiery as they wheeled and made an effort 
to escape, while Barak and his men pursued them in 
their flight, and cut them off until there was not a 
man of that vast army left. Even Sisera himself fell 
though he escaped from the battle-field, by the hand 
of Jael the wife of Heber, as Deborah had prophesied 
he should, " For the Lord shall sell Sisera into the 
hands of a woman." 

Under the inspiration with which Deborah was 
blessed, while she was yet on Mount Tabor, or after 
her return to the city of " Palm trees " she composed 
the song of triumph, usually styled the song of Debo- 
rah and Barak. The song in itself is a sublime com- 
position, and piety and true devotion shine forth in 
bold relief from its beginning to its end. 
17 



191 ODD FELLOWSHIP. 

I hardly know where to admire in her conduct this 
celebrated woman most, whether, when a judge of 
Israel in the city of the plain, deciding difficult cases 
referred to her, and winning the hearts of the people, 
or when she settles the generalship upon Barak, and 
commands him to enlist ten thousand men in the 
service of his country ; or when she accompanies him 
to the scene of action and performs the part she does 
there ; or when associated with Barak her voice rings 
through the air upon the ears of her soldiery, and the 
delighted people made free by their wonderful victory 
in this song of glorious triumph. 

This sublime song as the production of Deborah, 
shows that she was a poetess. 



CHAPTER VII. 

pjrtwu 0I tte prtter tit Mm$m. 

We have not learned the name of this celebrated 
woman, but of her son we learn, that he was the 
greatest prodigy of human strength of whom the 
records of man speak. Man o ah her husband was a 
great and good man, and is supposed to have occupied 
a high position in the country, and to have had a 
strong hold upon the feelings and affections of the 
people of Israel whom he served. 

This woman is said to have been celebrated for her 
beauty and moral excellencies, her -great devotion in 



THE MOTHER OF SAMPSON. 195 

the service of God, and there are few if any, that have 
been honored more of God than she. She was visited 
by the angel of the Lord and informed that she should 
be the mother of a son, who should be a Nazarite unto 
God from his birth, and should commence the deliver- 
ance of Israel from the hand and power of the 
Philistines. 

She was alone when the angel appeared unto her, 
but though a timid woman and alone, she was by no 
means alarmed at the strangely glorious visitant. 
There he stood before her, and asked for her attention 
to the message he had brought. '' Behold now, thou 
shalt bear a son." AVith a large degree of confidence 
she looked upon the angel, and felt in her heart that 
his message was from God. No sooner was she left 
alone, than with the message she had received, joyful 
in heart, she left the hallowed spot and went in search 
of her husband, to relate to him the appearance and 
language of the angel. 

Manoah listened with astonishment to the relation 
of these circumstances, and immediately began to 
desire the reappearance of the angel. He expressed 
that desire in an earnest prayer, " my Lord, let the 
man of God which thou didst send come again unto 
us, and teach us what we shall do unto the child that 
shall be born." The prayer of Manoah was heard, 
and whilst his wife was sitting in the field, probably 
where the angel appeared unto her before, and it 
may be, she too was earnestly asking the reappearance 
of the angel, that her husband who had loved her so 



196 ODD FELLOWSHIP. 

long and so ardently, might be satisfied as to the truth 
of what she had communicated, the messenger reap- 
peared. As soon as she saw the angel she ran 
hastily to where her husband was, and informed him ; 
soon the two together came into the presence of the 
angel. Manoah mustering all the courage he could 
command, addressed himself to their visitor, u Art thou 
the man that spakest unto the woman ? And he said, 
I am." 

The mind of the husband was clear and he asked 
the angel to repeat the instructions given the woman 
regarding the child, intending to see that they were 
carried out. Accordingly the angel reiterated so far 
as was necessary the instructions that had been given, 
and Manoah was satisfied. 

Manoah and his wife then desired the angel to per- 
mit them to detain him awhile, that they might give 
expressions of their regards and he partake of their 
hospitality. The angel agreed to tarry awhile, and 
observe their devotions while they offered a burnt 
offering to Grod. Here in the history of this good 
woman a sublime scene bursts upon our view; in com- 
pany with her husband she prepared the offering, and 
they brought it into the presence of the angel, and 
offered it unto Grod, " and the angel did wonderously." 
It may be that when the two placed their offering 
upon the rock, which served them as an altar, the 
angel bade them stand back while he performed the 
part in their devotions he had determined to perform. 
And approaching their sacrifice he touched it, and the 



THE MOTHER OF SAMPSON. 197 

consequence was the rock split, and like the crater 
of a burning mountain sent up a volume of flame, that 
flame enveloped the sacrifice, and began to consume it, 
and while to their wonder and astonishment the flame 
burned on, the " angel of the Lord" entered it, and 
amid its curlings ascended to heaven from whence he 
came. 

On beholding the wondrous departure of the angel, 
the two were struck with solemn awe, and mingled 
with the reverence of Manoah was fear and alarm lest 
he should die, having seen an " angel of the Lord ;" 
addressing his wife, he said, " We shall surely die, 
because we have seen God." Here again we observe 
excellencies in this good woman. She was as calm in 
mind as a summer evening ; within her heart she had 
a consciousness of God's approbation, and her trust in 
him never was stronger. Addressing her husband 
she said, " if the Lord were pleased to kill us he 
would not have received an offering at our hands ;" 
fire would not have come from that rock and con- 
sumed our sacrifice, neither would the Lord have told 
us such things as have been revealed. How can we 
fear when God has manifested his mercy and love to 
us as he has, in answering our prayers and giving us 
the promise of a son, with the instructions regarding 
him, and how to train him. Surely said she, if God 
had determined not to extend mercy to thee, he would 
not have dealt thus kindly. This was certainly most 
excellent reasoning, and no wonder if his fears were at 
once allayed. 



198 ODD FELLOWSHIP. 

But Sampson was born and his mother followed 
faithfully the instructions of the angel regarding him. 
And Sampson in very early life, while yet at home 
with his mother, was at times moyed by the spirit of 
God, and his desires began to appear to accomplish 
something for the deliverance of his countrymen. The 
language of the angel was fulfilled regarding her son, 
as his history abundantly proves. 



CHAPTER YIIL 

gUsionj of faowi, Wife ti mimtltth. 

Naomi was the wife of Elimelech, who lived in 
Bethlehem-judah in the land of Judah, and was the 
mother of two sons, Mahlon and Chilon. Because of 
a famine in the land, Elimelech, with his wife and 
sons, went to sojourn in the country of Moab. They 
had not been long in Moab until he died, and Naomi 
was left a widow. She was called upon to bury her 
companion among strangers, and with her sons weep 
over his grave. After the days of mourning for the 
deceased husband and father were ended, Xaomi mar- 
ried her two sons to Moabitish women, Ruth and Or- 
phan. In about ten years both of these sons of the 
widow died, and with a crushed heart, she buried them 
beside her departed husband, and resolved, desolate 
and alone as she was, to go back again to her own 
land — for she had heard that the " Lord had visited 



HISTORY OF NAOMI. 199 

liis people in giving them bread." The famine was 
ended, and there was plenty in the land of Judea, and 
she thought it better, being a widow and childless, to 
return to her own people — let them know of her afflic- 
tion, and demand of them sympathy and feeling and 
help. She made known her determination to her 
daughters-in-law, and after an affectionate parting with 
Orphan, accompanied by Ruth, she returned, and ar- 
rived safely in Bethlehem, the town of her former resi- 
dence. She was extensively known and highly respect- 
ed when a resident there. Her arrival was soon noised 
abroad, and her former friends came to see her, and 
learn from her own lips the tale of her sufferings — the 
bitter dealings of the Almighty with her. They look- 
ed with astonishment upon her thin and pale visage, 
her feeble and emaciated form. They looked upon 
her poverty and distress, and said one to another in a 
low whisper — for they did not wish to open the wound 
in her womanly heart afresh — " Is this Naomi ?' She 
overheard them, and with a trembling voice and flow- 
ing tears, exclaimed, "Call me not Naomi (i. e., pleas- 
ant) — call me Mara (i. e., bitter), for the Almighty 
hath dealt very bitterly with me." When I left you, 
I had an affectionate companion — a tender husband — 
and two noble sons ; but the three are dead. " I went 
out full, and the Lord hath brought me home again 
empty." 

Naomi in poverty began her residence in Bethle- 
hem, after her return from Moab, having the affection- 
ate Buth, her daughter-in-law, as her company and 



200 ODD FELLOWSHIP. 

help: Soon, however, fortune began to favor. The 
Almighty, who had afflicted her, in his gocd providence 
smiled. The husband's kindred were led to notice, 
and pity and help, and it was not long until Boaz pro- 
vided her with a comfortable and pleasant home. The 
clouds in her sky were reduced and scattered, and the 
evening of her life was calm and pleasant. She lived 
to see her daughter-in-law the wife of the accomplish- 
ed and pious Boaz, and when Ruth bare a son, she 
took that son as her own kinsman, and " laid it in her 
own bosom and became nurse unto it." 



CHAPTER IX. 

gisioril of jfafc Ito Pdafcttjesfc 

It is supposed by some that Ruth was of royal 
blood, as the daughter of Eglon, the king of Moab ; 
but this is mere conjecture. She was, however, a Mo- 
abitish damsel, who was married to Mahlon, the son 
of Elimelech and Naomi. In the history given of her 
in the book that bears her name, she appears splen- 
didly endowed with all the virtues and charms of true 
womanhood. It may be that her tender affection and 
sympathy to Naomi and her sons, when bereft of the 
husband and father — her watching by the couch of 
pain, and ministering to the suffering and dying Elim- 
elech, was the groundwork for the undying affection 
that afterward existed between her and Naomi. And 



HISTORY OP RUTH. 201 

that may have been the reason why Naomi made the 
choice of her for a wife for her son. Ruth, it may be, 
attended the disconsolate and grief-stricken widow, as 
she followed the remains of her husband to burial. 
Ah ! and who knows but she returned with Naomi 
from the new-made grave to her desolate home, and 
poured words of comfort upon her sorrowing heart, — 
let her know that though she was a stranger in a 
strange land, sadly bereft, yet she was not without 
friends. And no wonder if the feelings of Mahlon 
began to twine about the sympathizing heart of the 
tender and affectionate Moabitish damsel — even before 
the wound was healed, occasioned by the death of his 
father. His feelings ripened into thoughts of union, 
and soon the two were married. They entered upon 
life together with high hopes. Ruth was happy in the 
embrace and care of a noble husband, while Mahlon 
was well contented and pleased with the choice he had 
made, because of her many excellences. 

But their day together was short ; little did they 
think, when their marriage contract was consummated, 
that the sun would so quickly go down — that one 
would be taken and the other left, alone to endure the 
storms of life. But so it was. Death came — another 
new formed grave appears, and Ruth is added to the 
list of widows. A few days afterward, and Orphah, 
the sister-in-law of Ruth, was also left a widow. 

It was a dark day for Naomi when her husband died, 
but turning to her sons, she said to herself. " These 
my sons will be a stay to me in the decline of life." 



202 ODD FELLOWSHIP. 

And when they both married, she was comforted in 
the companionship and true affection of her daugh- 
ters. But soon a darker day than ever threw its shade 
around her, for "her sons died also, both of them." 
She was a widow and childless. 

Naomi, in her bereavement and sorrow, determined 
to return from the country of Moab to the land of 
Judah, and made known her determination to her two 
daughters-in-law. They arose to return with her, but 
had not proceeded far on the journey until Naomi 
touchingly addressed them. She called to mind her 
first bereavement and their kindness to her in it — 
their marriage to her sons, and their kindness to them 
— and now, said she, " Go return, each of you, to her 
mother's house ; the Lord deal kindly with you, as 
you have dealt with me and with the dead. The Lord 
grant that ye may find rest, each of you, in the house 
of her husband." After this address, intended to be 
a parting admonition and blessing, the three widows 
lifted up their voices and wept. They felt, as dear 
friends alone can feel it, the keen sensations of the 
parting kiss and word. After a moment or two reflec- 
tion, they came to the conclusion that they would at- 
tend her to her own country and kindred. Naomi 
endeavored to dissuade them by telling them she had 
no more sons to give them for husbands — she had no 
estate, not even a cottage, however forlorn, to shelter 
them with, if even she arrived safely there. And fur- 
ther, she did not know that any one of her former 
friends would take her by the hand and say unto her, 



HISTORY OF RUTH. 203 

"Welcome, unfortunate woman, to thine own country 
and city. She then closed her address in the most 
touching and affectionate manner — " Nay, my daugh- 
ters, it grieveth me much for your sakes that the hand 
of the Lord hath gone out against me." 

The picture Naomi had given was so darkly shaded 
that Orphah concluded to return ; but not so with 
Ruth. Whilst Orphah, reconciled to the separation, 
approached Naomi and kissed her, Ruth " clave unto 
her," i. e., she clung round her neck, and utterly re- 
fused to be parted. Naomi tried once again to per- 
suade, but she could not. Ruth was immovable in her 
affections. The tree of Pure Friendship was largely 
grown, and like the giant oak, deeply rooted. She 
could part with Orphah, her sister, but she could not 
and would not be parted from her mother-in-law. 
Amid her tears and deep emotion, as she hung upon 
the neck of Naomi, she said, " Entreat me not to leave 
thee, or to return from following after thee ; for whith- 
er thou goest, I will go ; and where thou lodgest, I 
will lodge ; thy people shall be my people, and thy 
God my Grod : where thou diest, will I die, and there 
will I be buried." She then confirmed this her pur- 
pose with an oath of great sanctity and importance 
among the daughters of Israel, viz : " The Lord do so 
to me and more also, if aught but death part thee and 
me." 

The mind of Ruth was fully made up to leave her 
own land and friends and wealth (if she was heir to 
wealth) and the false gods that were worshiped by the 



204 ODD FELLOWSHIP. 

idolatrous Moabites, and to share in all the storms and 
trials that might break and spend their fury upon 
Naomi, to whose interests she was so unflinchingly 
devoted. Naomi clearly perceiving it, left off per- 
suading her, and the two together began their j ourney 
to Bethlehem. 

How disconsolate Naomi would have been, had she 
been traveling alone ! for she was leaving three graves 
of loved ones behind her in the land of Moab. Though 
she left Judah vigorous and happy, she was returning 
with a care-worn brow, furrowed cheeks and sad vis- 
age. She had left with a family that might have been 
represented by a chain composed of four links, but 
three of them were broken. She was alone. No, not 
alone either ; for the affectionate Ruth was with her, 
and with her pleasing person, winning manners, and 
kind actions and words, was cheering her as they pass- 
ed along. 

Day after day they traveled on, their affection all 
the while increasing, until finally they reached the city 
and entered its gates. These two women rented, it 
may be, an humble cottage, and poorly as it was fur- 
nished, called it their home ; while Ruth labored daily 
for her own support and the support of the mother. 
They had come to Bethlehem in the beginning of har- 
vest. Ruth addressing her mother-in-law, said, " Let 
me now go to the field and glean ears of corn after him 
in whose sight I shall find favor." By this, it may 
be, she simply meant — let me go out harvesting as a 
gleaner, and glean in whosoever field I may be allowed 



HISTORY OF RUTH. 205 

to go — or if the owner of one field refuses me the pri- 
vilege of gleaning there, then I will go to another, 
and continue until I find favor with some owner. And 
Naomi said unto her, " Go, my daughter." Accor- 
dingly she went. Now it was her fortune in her ram- 
blings as a gleaner to be found in the harvest field of 
Boaz. And as he was passing along from the city to 
that part of the field where his men were reaping, he 
saw her engaged in her work, and looked with a degree 
of interest upon her, wondering who she was. It may 
be that her modest bearing, her flushed cheeks, her 
dark flowing locks, and her innocent soul, as it peered 
forth in her bright eyes from under the dark lashes, 
or her womanly compliments, was the cause of his 
fixed attention. When he came to the servant who 
had charge of the reapers, he asked him, " Whose 
damsel is this?" On being answered that it was the 
Moabitish damsel that came with Naomi from the 
country of Moab, Boaz was led to think of Elimelech, 
who was his kinsman — of Naomi, who had passed 
through dark providences, and of the two sons who 
had died, leaving widows. Ah ! and he thought of 
Ruth, who was gleaning in his field, and of her tender 
affection for her mother-in-law. And as he thus 
thought of her, tender feelings for her began to well 
up in his heart, and approaching her, he said, " Hear- 
est thou not, my daughter? go not to glean in another 
field, neither go from hence, but abide here fast by my 
maidens. I have given commandment to the young 
men that they shall not touch thee, and when thou art 



206 ODD FELLOWSHIP. 

athirst, go and drink of that which the young men 
have drawn." Ruth was much astonished at this ex- 
pression of kindness to her, for she was a stranger to 
him who spake with her, and wonderingly she dared 
to ask why it was. The answer she received was a 
still stronger expression of feeling for her on the part 
of Boaz, and before the conversation closed between 
them at this interview, he charged her at meal time to 
cease her gleaning, and come up and eat with his reap- 
ers and maidens, and he himself " reached her parched 
corn, and she did eat." A tender cord in his nature 
had been touched, and his feelings toward Ruth were 
of rapid growth. Before he left the reapers that day, 
he charged them to allow her to glean among the 
sheaves as they lay bound, before the shocks were set 
up. And further, he bade them " let some handfulls 
fall on purpose for her," and she gleaned until the 
evening, and went home to report to Naomi the adven- 
tures of the day, and show her the amount of her 
gleaning. 

Ruth then learned that he in whose field she had 
been gleaning, and from whom she had received kind- 
ness, was a near kinsman of theirs. Naomi saw clearly 
the hand of the Lord in this matter, and rejoiced. 
She then encouraged Ruth to confine her labors all 
through harvest to the fields of Boaz. Ruth did so, 
and day after day, it may be, received expressions of 
kindness, and promptly reported them. When the 
harvest was ended, Ruth claimed, under the direction 
of Naomi, the protection and obligation of a kinsman 



HISTORY OF RUTH. 207 

of Boaz. He acknowledged the correctness of her 
claim, and gladly set himself about consummating 
what probably he had been meditating — for- he had 
learned to love the modest, industrious, handsome and 
affectionate Ruth. Soon she became his wife, and 
found in him a gentle and. loving companion. She 
rested on the arm and bosom of a generous and noble 
man, and felt herself more than compensated for her 
sacrifices in leaving her native land and kindred, and 
in a strange country stooping to the service of a menial 
and performing hard labor for weeks as a gleaner, to 
support herself and her mother-in-law. Yes, she was 
more than compensated when she looked upon him 
who claimed her as his wife, and upon Naomi, now in 
possession of a home and plenty. Especially did she 
feel joyful when afterward she, who had gleaned day 
after day, and laid her earnings in the lap of Naomi, 
was blessed with a son, and placed that son upon the 
bosom of the aged widow, that she might, in the pos- 
session of it, forget still more her past sorrows. That 
son became the grandfather of David, the king of 
Israel. 



208 ODD FELLOWSHIP. 

CHAPTER X 

fptoi) fit gMnalr, {gbtiktt <rf Mmxul 

Hannah was the wife of Elkanah, a devoted ser- 
vant of God and of the Jewish church. He went 
yearly to Shiloh where the ark of God was, and hence 
where the temple was, for the purpose of celebrating 
the great national festivals, and Hannah his wife 
accompanied him yearly with a distinguished portion 
to sacrifice unto the Lord. 

She had been deeply tried by the insinuations and 
provoking expressions and actions of Peninnah, an- 
other wife of Elkanah, who had been blessed with 
sons and daughters who attended her to Shiloh and 
offered each one their sacrifice unto God. Hannah 
was not bound to her husband by the endearing ties 
of children, and her heart was grieved because of it ; 
and as she went up to the " house of the Lord," 
Elkanah saw it and was troubled, for he greatly loved 
Hannah % and had given evidence of that by giving her 
a "worthy portion" year after year. He endeavored 
to comfort and console her in her sorrow, by declaring 
his especial affection for her. She listened to his 
declarations, and for a time dried her tears, rose up 
and eat and drank. But soon her sorrow returned, 
and tears were again coursing down her cheeks, and 
she began near a post of the temple where Eli the 
priest was sitting, to tell the bitterness of her soul 



HISTORY OP HANNAH. 209 

to the Lord in prayer. She earnestly supplicated and 
her prayer was heard, and the solemn vow she made 
in her deep engagedness was recorded by heaven's 
scribe. Eli the priest had seen her in her devotions, 
and had been watching her closely for some time. It 
may be he knew she was the wife of Elkanah, who had 
come from Mount Ephraim to worship, but as he saw 
her lips moving he was greatly mistaken ; he thought 
she was intoxicated, and made the charge of drunken- 
ness upon her. She denied the charge and vindicated 
herself in a delicate yet pointed manner. " No, my 
lord, I am a woman of a sorrowful spirit : I have 
drunk neither wine nor strong drink, but have poured 
out my soul before the Lord. Count not thine hand- 
maid for a daughter of Belial, for out of the abundance 
of my complaint and grief have I spoken hitherto." 
Eli was satisfied with her vindication and sent her 
away with his benediction. 

A year afterwards and Elkanah went up to Shiloh 
again, but Hannah his wife did not go, for she had 
charge of a babe at home, who had been named Sam- 
uel. The vow that she had taken a year before was 
upon her. " I will give him unto the Lord all the 
days of his life, and there shall no razor come upon 
his head." She determined to remain at home with 
her child until he was weaned, when she would take 
him to the temple that he might appear before the 
Lord and abide there as long as he lived. When the 
child was about three years of age, Hannah accom- 
panied her husband, bearing him in her arms in the 
18 



210 ODD FELLOWSHIP. 

travel from Mount .Ephraiin to Shiloh. And making 
an appropriate sacrifice, in company with her husband 
she presented him at the house of the Lord to Eli the 
priest. And addressing herself to Eli. she said, " 
my lord, as thy soul liveth, my lord, I am the woman 
that stood by thee here, praying." Four years before 
she was compelled to vindicate her own cause under a 
charge alleged against her. Xow she is prepared 
more fully to explain the subject of her deep devo- 
tion. u - For this child I prayed, and the Lord hath 
given me my petition." 

Then faithful to her vow she gave him over into 
the charge of Eli, and engaged in heartily praising 
the Lord, whilst the aged Priest received his precious 
charge, and acknowledged the hand and mercy of God 
in his dealing with his handmaiden — and with her 
voice his was united in praises. 

Having dedicated her child to God, she appears be- 
fore us as a poetess, and as a prophetess of the first 
class. The poetry of this prophetic hymn excels much 
Bible poetry even, in the simplicity of its composition, 
the beauty of its style, and the piety of its sentiment. 
The inspiring spirit was imparted to her when she 
met her vow and gave up the child, and under the 
influence of that inspiration it is quite likely she com- 
posed the hymn, and sang it as she composed it. 
The hymn contains important prophecies that were 
afterwards fulfilled. In her own case, in the greatness 
of her son; in the judgments of God poured upon 
Israel's enemies; in the coming and work of John the 



HISTORY OF ESTHER. 211 

Baptist and of Christ; and it is indeed remarkable 
that in her prophecy of Christ she is the first one to 
give him the title "anointed." 

Hannah continued after she had " lent her son unto 
the Lord," year after year to come as she had been 
wont to come before ; and she gave in her annual 
visits evidences of her attachment to Samuel, by pre- 
senting him every year with a new coat. Samuel 
grew up and became a famed prophet in Israel, and 
lived to a good old age, then died honored and la- 
mented by all the people — from Saul the King of 
Israel, to the poorest of his subjects. 



CHAPTER XI. 

gtetwjj <rf <&iihtv f ^xum at %tnmm%. 

In the time of Ahasuerus king of the Persians 
there lived in Shushan a Jew whose name was Mor- 
decai. He was a descendent of those Jews who had 
been carried captives to Babylon, and he had under 
his charge as an adopted daughter an orphan girl 
whose name was Hadassah or Esther — she was his 
cousin, being the daughter of his uncle. Esther was 
young, but very beautiful and fair. 

When Vashti the queen dared to disobey the king, 
the crown was taken from her, and preparations were 
at once made to give her royal estate to another. The 



212 ODD FELLOWSHIP. 

fair young virgins were collected together to Shushan 
and Esther amongst them, and placed in the charge 
of the keeper of the women, that the king might see 
them and choose from amongst them one to take the 
place of Vashti, who had been expelled the royal 
palace. Esther found favor with the king, and of all 
the fair young virgins was selected by him to take the 
place of the deposed queen. 

Though Esther was the daughter of a Jew, the fact 
was not known, for she " had not shown her people 
and her kindred;" Mordecai had charged her that she 
should not show it. The king was so charmed with 
her beauty that he made no inquiry as to her family. 
She gained upon his feelings more and more, until 
he loved her above all the women and advanced her 
to the highest honor, viz. : that of wearing the royal 
crown and being mistress of all the rest. 

Shortly after Esther's promotion, through the in- 
fluence of Haman the Jews throughout the realm of 
Ahasuerus were brought into imminent peril. Haman 
had plotted their destruction and had so far succeeded 
that he had procured the royal signet to a decree for 
their extermination. 

On the thirteenth day of the twelfth month they 
were to be destroyed. The law was passed, and as a 
Persian law is unalterable, in appearance the Jews are 
destined to perish. Mordecai knew of this decree and 
to whom it was attributable, and he knew that no one 
could have the necessary influence with the king but 
his queen, in any sense, to deliver the Jews in this 



HISTORY OF ESTHER. 213 

their peril. His feelings were intense, and he de- 
veloped them by lamentations and cries, fasting and 
sackcloth. Esther knew not the occasion of his grief, 
and dispatched a messenger to learn the cause of it. 
He then disclosed to her the plot, and that she might 
have a full understanding of it, he sent her a copy of 
the writing of the decree, and then he demanded of 
her, her influence with the king in a request before 
him for her people. With Mordecai Esther was deeply 
affected at the perilous condition of her people, but 
knew not what to do. She sent word to Mordecai that 
she had not had an interview with the king for thirty 
days, and that according to the law she would run the 
risk of being put to death if she went in unto the king 
uncalled. Mordecai received this answer from her, 
and feeling that his case and that of his countrymen 
was desperate, he sent her back a solemn heart- 
searching charge, in which he probably referred to 
the fact that Haman the Jews' enemy had learned 
that she was related to him, and as he had openly 
acknowledged his kindred at the palace gate, Haman 
knew that the queen was of Jewish origin, and she 
would find herself in peril even though in the king's 
house, for there in the palace in the person of that 
wicked man was the Jews' most inveterate enemy. But 
he endeavored to encourage her in this perilous un- 
dertaking of making request for the Jews, by expres- 
sing his strong confidence in God, his faith that God 
would bless her efforts and deliver them. He closed 
his charge to her by suggesting that Divine Provi- 



214 ::: nil ~ z~ 

of Ahasuerus for this special purpose; u who knoweth 
but that thou art eome to the kingdom for such a time 



There is not in all the Book of God a more com- 
plete chain of providence in the history of an indi- 
vidual, than is to he seen in the history of Esther. 

We are now to look upon her as she puts her life 
on hazard for the safety of the Jews. She resolved an 
attempt at their deliverance, even though she might 
sacrifice her own life; and not succeed. She sent word 
to Mordecai to gather the Jews together at Shushan 
for a fast of three days, promising that she also and 
her maidens would fast. 

Involved in this work as she appointed it, was the 
duty on the part of all engaging in it of making prayer 
and supplication to God that he would prosper her in 
the perilous undertaking, if they would perform their 
part, she agreed to go in unto the king ; and, said she, 
u If I perish, I perish "—that is to say, If I lose my 
life in this attempt to save my people, I shall lose it 
cheerfully. What magnanimity and true nobleness ! 
Here is a woman risking station, honor, a crown, and 
even life itself, to save a periled people. Feeling that 
it was duty, she humbled herself before God, implored 
his help, and entered upon the task of bringing TI»in*» 
down and lifting her oppressed people up. 

On the third day of her fast, she felt herself full y 
rr^ij ::r ~.z- zi'^n^.z^ : i .". :::::::: 1t:^j in :_r 
royal appareL - trusting in God," she approached the 



niSTORY OF ESTHER. 215 

Court where was the king and Haman, .and as she 
stood in the attitude of one desiring an interview with 
the king, he saw her there unveiled, and immediately, 
we may suppose, he called to mind the law she was 
violating, and was angry at her approach. Jealous 
for his honor as the Persian monarch, and for this law 
that came so near deifying an earthly monarch, he was 
about to expel her from the Court, and declare her 
place vacant as queen, when he perceived her terror 
and alarm (for in her fright, it is said, she fainted.) 
His sympathies were aroused — the fire of his affection 
for her was kindled afresh, and touched with tender- 
ness, he descended from his throne, and in the most 
endearing manner, took her up in his arms — allayed 
her fears — then held out to her the golden sceptre, and 
she touched it. May we not suppose that the king, 
in his tenderness, laid the golden sceptre upon her 
neck, that upon her recovering from the swoon into 
which she had fallen, her opening eyes might rest upon 
it, and her heart be at once comforted in the know- 
ledge of the fact that she had secured favor in his 
sight, and that the way was open for her request in 
behalf of the Jews. No sooner was she returned to 
consciousness, than she saw the sceptre, and touched 
it. Then the voice of the king fell upon her ear, ex- 
pressing his forgiveness, and an acknowledgment of 
her station as his queen. " What wilt thou, Queen 
Esther? What is thy request ?" She must have felt 
that the king was condescending, to give her such ex- 
pressions as are involved in these questions : but she 



216 ODD FELLOWSHIP. 

could hardly have supposed that she had so won upon 
him that he would make the magnanimous offer to her 
of meeting her wishes in request, let the request be 
what it might — even though it should equally divide 
his glory as a mighty monarch, giving her an equal 
share with himself. "It shall be given thee, even to 
the half of my kingdom." 

Xow we observe a management on the part of Es- 
ther, in making her request known to the king, that at 
first sight we can hardly understand. Why did she 
not at once declare to the king her errand ? Why not 
unburden her heart without delay to him, whose heart 
had been so wonderfully opened ? But she did not. 
It may be she thought that by her gracefulness and 
winning smiles at a banquet of wine, she could win 
still more upon the king, and so increase the proba- 
bilities of success ; and she asked the king that he and 
Haman might come to a banquet of wine she had pre- 
pared. The king agreed to it, and in company with 
Haman. left his throne and the inner court and atten- 
ded. The king, well knowing that Esther had some 
request to make of him, asked her at the banquet, — 
" What is thy request ? Tell it me, and it shall be 
granted.*' Esther saw that she was gaining on the 
king's affections more and more, but yet she was not 
fully satisfied that the time had come for her openly 
to declare her kindred, and put in her plea for her 
people. She stood before the king, and requested that 
he and Haman should come to a banquet that she 
would prepare on the morrow, when she would fully 



HISTORY OF ESTHER. 217 

make known her request. The king agreed to it, and 
Hainan, lifted up with pride, left the palace that night 
for his home ; and in the circle of his family he spake 
of his glory and his wealth — of his numerous family, 
and of his position in the government — of the honor 
that the queen had conferred upon him, in calling him 
that day with the king to the banquet, and further, in 
inviting him to a banquet on the morrow. There was 
but one thing to break in upon his enjoyments, and 
that was the refusal of Mordecai to do him reverence. 
This was a thorn in his flesh — a constant war with his 
proud nature, and he determined that Mordecai should 
die before the day of general slaughter of the Jews, 
and to effect his purposes, he had a gallows erected 
that night, on which he intended the offender against 
him should be hung the next day. Ah ! little did he 
think that Queen Esther's plea on the morrow would 
condemn him, and that in less than twenty-four hours 
he himself would be executed on that newly erected 
gibbet. But so it was. 

While Esther was preparing for the banquet, and 
nerving herself for the task of the coming day, sleep 
departed from the eyes of the king, and his conscience 
was troubled. It may be that the singular manage- 
ment of the queen in making her request known unto 
him, was the subject of his thoughts, when God inter- 
posed, and led him to retrospect his history since his 
accession to the throne, and he called to mind a serious 
reminiscence in the history of his government. At 
one time two of his chamberlains had plotted his de- 
19 



218 ODD FELLOWSHIP. 

struction, and Mordecai had made known the plot. 
The records of the nation were produced, and there 
was a faithful register of the circumstance and the 
punishment of the offenders ; but there was no record 
of reward to him who had made known the plot. And 
the king asked, since there was no register of it, 
" What honor and dignity hath been done to Mordecai 
for this ?" His servants answered him, " There is 
nothing done for him." 

About this time, very early in the morning, Hainan 
came to the Court. As the king had passed through 
a sleepless night, he was glad upon the announcement 
being made that Haman had arrived, and was standing 
in the Court — he gave orders for him to come in. As 
Haman stood in his presence, without stopping to re- 
cite the scenes and anxieties of the night, the king 
asked, " What shall be done to the man whom the 
king delighteth to honor?" Haman, in his pride, an- 
swered — supposing he himself, from the honors that 
had been conferred upon him, of all men in the realm 
of Ahasuerus, was the king's delight — ;i Let the royal 
apparel be brought which the king useth to wear, and 
the horse that the king rideth upon, and the crown 
royal which is set upon his head ; and let this apparel 
and horse be delivered into the hand of one of the 
king's most noble princes, that they may array the 
man withal, and bring him on horseback through the 
streets of the city, and proclaim before him, Thus 
shall it be done to the man whom the king delighteth 
to honor." The king then addressing himself to Ha- 



HISTORY OF ESTHER. 219 

man, let him know that the first order of that days 
proceedings was honor to be conferred upon Mordecai. 
" Make haste, and take the horse and apparel, as thou 
hast said, and do even so to Mordecai the Jew, who 
sitteth at the king's gate. Let nothing fail of all that 
thou hast spoken." What a reverse of fortune ! This 
charge of the king must have fallen upon his ear, to 
stir his soul with dread forebodings of coming ill ; but 
it was the command of the king, and must be obeyed. 
Haman went forth from his presence with a heavy 
heart, for he had gone that morning to Court purposely 
to procure the signature of the king to have Mordecai 
hanged — yet he went out to do for him what in honor 
would have been for himself the full gratification of 
his highest ambition. After having performed his 
appointed work, he retired from the king's gate and 
from Mordecai, who had returned to it, and went 
to his own house, shamed, confused and full of 
grief. 

But the time had come when the banquet of Esther 
was prepared, and the king and Haman were being 
expected. There sat the queen in her apartment, 
awaiting the arrival of her distinguished guests, and 
wondering that they did not come. She had made up 
her plea in an ingenious manner, and was ready when 
the opportunity offered, to make it. But they came 
not. How strange it is ! thought Esther. What can 
be the occasion of their lack of promptness? Why 
do they tarry ? Ah ! there was a reason for it. Ha- 
man was at home with his family, with dreadful fore- 



220 ODD FELLOWSHIP. 

bodings of coming evil, filled with mortification at the 
humbling process through which he had passed. The 
king wondered at his delay. He had sent him out to 
confer honors upon Morde^ai, but did not suppose that 
that duty would require so much time. But, said he, 
Queen Esther is waiting our arrival at the banquet, 
and I must send for him. So saying, he dispatched 
two messengers, who went to the house of Haman, and 
found him in close conversation with his family ; they 
apprize him of the fact that the time had arrived for 
the banquet, and the king was waiting his company. 
With haste he was taken to the king, and the two to- 
gether approached the queen's apartment. Their arri- 
val was announced, and she received them with all the 
gracefulness due to their positions — the one the mon- 
arch, and the other his prime minister. The king was 
anxious to know the request of Esther, and shortly 
after the commencement of the banquet, he asked 
again, " What is thy petition, Queen Esther ? and it 
shall be granted thee ; and what is thy request ? and 
it shall be performed, even to the half of my king- 
dom." The time had now come for her to declare her 
request, and in answer to the king's question, with a 
true woman's heart, and in such language as none but 
a true woman could use, she said, " If I have found 
favor in thy sight, king, and if it please the king, 
let my life be given me at my petition, and my people 
at my request : For we are sold, I and my people, to 
be destroyed, to be slain and to perish. But if we 
had been sold for bondmen and bondwomen, I had 



HISTORY OF ESTHER. 221 

held my tongue, although the enemy could not coun- 
tervail the king's damage." 

This address astonished the king, and worse than 
astonished Haman. In a high state of feeling, the 
king asked, who is he and where is he that durst pre- 
sume in his heart to do so ? Is it possible that the 
queen, whom I most tenderly love, is thus in peril — 
that her life, so dear to me, is in danger ? Esther 
having thus presented her cause, and seeing that the 
king was deeply enlisted for her and those for whom 
she plead, said, " The adversary and enemy is this 
wicked Haman " — pointing with her delicate finger to 
Haman, who sat near them. The king arose, and in 
wrath looked upon him, then walked out into the gar- 
den. And Haman arose from his seat, greatly agita- 
ted, and stood before Esther to plead for his life — for 
he saw that the king was angry and his life was in 
danger. When the king returned to the apartment 
where was the banquet, he determined that Haman 
should die, and the attendants accordingly covered his 
face. The word went forth from the king to hang him 
immediately on the gallows that he had made for Mor- 
decai, and before the sun went down that day, Haman 
was cold in death, and the wrath of the king was 
pacified. 

Esther having succeeded so far that her own life 
and the life of her kinsman was no longer in danger, 
Haman being dead and Mordecai having taken his 
place in the government now besought the king in be- 
half of the Jews. The decree was in full force that 



222 ODD FELLOWSHIP. 

had gone forth against them, and she stood up before 
the king and plead that the decision might he re- 
versed, virtually at least. Though the law could not 
be revoked or repealed by a succeeding edict, yet one 
of a similar nature for the Jews against the Persians 
would develop a change in the mind of the king, and 
give his subjects to understand fully that in his judg- 
ment the former law was unjust. 

The king granted her the request, and the decree 
went forth giving the Jews authority to slay their 
enemies, as their enemies had authority to slay them. 
Thus Esther having succeeded, comforted the hearts 
of the Jews. 

Upon this deliverance effected for the Jews through 
the influence of Esther, they founded one of their 
annual feasts, called Purim or the " feast of Lots." 
They read the book of Esther in their synagogues 
during this feast, and it is said that as often as the 
name of Haman occurs in the reading, the custom of 
their men, women, and children and servants is, to 
clap their hands and stamp with their feet, and ex- 
claim, " Let the memory of Haman perish." 

In view of the interesting and thrilling scenes, the 
sacrifice and devotion to the interests of her people, 
the Jews to the present day consider Esther one of 
their greatest human benefactors. 



THE FIVE MARYS. 223 

CHAPTER XII. 

Pffttfvj! ti lit im UtotjgL 

THE VIRGIN MARY. 

Standing first among them, and honored most of 
God was the "Virgin Mary," who was of the family 
of David, Judah, and Abraham. She was espoused 
to Joseph, when selected to be the mother of the 
world's redeemer. 

She had been the subject of prophecy, but did not 
know it until the angel of the Lord announced it to 
her. Wben informed that the prophecy should be 
fulfilled in her, " Behold a virgin shall conceive and* 
bear a son, and call his name Immanuel," that from her 
should come the Messiah. In her faith, piety and devo- 
tion to God, she exclaimed, " Behold the handmaid of 
the Lord, be it unto me according to thy word." And 
a few days after, when in company with her cousin 
Elizabeth, she received an expression marking her as 
this honored personage, she broke out in rapturous 
praises to God, saying, " My soul doth magnify the 
Lord, and my spirit hath rejoiced in God my Savior," 
&c. In this sublime song which is the first piece of 
poetry in the New Testament, there is devout praises 
to God for what had been done for herself, for what 
he had done against his enemies, and for what he had 
done and was about to do for his church. 

It was during an edict of Caesar Augustus, taxing 
the subjects of his empire and requiring each one to 



224 ODD FELLOWSHIP. 

go to their own city to register their names, that Mary 
and Joseph were at Bethlehem, the city of David. 
And while they were there the world was blessecL with 
the promised Savior. The glorious event transpired 
that dispelled the darkness and brightened the horizon 
of the moral world. Jesus Christ was born. 

During the stillness of that night the Son of Man 
was born in a low and humble place. As heaven's 
inhabitants were looking on with intense anxiety, a 
command was given from the eternal throne to a swift- 
winged angel, Gro to the fields of Bethlehem and tell 
the shepherds the glorious news ; quick as thought 
that angel sped to the spot and arrested the attention 
of the watchers, who at first sight were terrified ; but 
hearing the voice of the angel, " Fear not, for behold 
we bring you glad tidings of great joy to all people, 
for unto you is born this day in the city of David, a 
Savior which is Christ the Lord, &c," their fears were 
allayed. And they left the fields and their flocks and 
went to Bethlehem — there they found it as the angel 
had said. As they looked upon the helpless infant 
lying beside its mother in the manger, they were led 
to adore him as the Savior of mankind. 

After eight days were accomplished, true to the 
requirements of the Jewish law, Mary named her child 
and consecrated him to God. And at the end of forty 
days she presented herself with her child at the tem- 
ple, having brought the sacrifice to offer that the 
Jewish women presented at the end of the days of 
their purification. 



THE FIVE MARYS. 225 

And whilst she entered the temple, the attention 
of an aged and devout man (singular and very re- 
markable for his piety) was arrested by her approach. 
He had long been waiting for the " consolation of 
Israel," and in his performances in the temple had 
often spoken rapturously of the coming redeemer. He 
saw her as she approached bearing her tender infant 
in her arms, and as he looked, his nature was strangely 
touched, his vision dimmed with age was suddenly 
cleared. The hand of the Lord was upon him, and 
the divine spirit was favoring him with a revelation 
fraught with infinite interest. He saw in the pious 
woman before him, one greatly honored of God, and 
in the beautiful babe he beheld the "Lord's anointed." 
And taking the child in his arms, his nature's flicker- 
ing fire flashed high, as under inspiring influence he 
gave his testimony to Christ's Messiahship : " Lord, 
now lettest thou thy servant depart in peace ; for mine 
eyes have seen thy salvation." Simeon thus resigned 
himself to a dismissal from earthly labor and enjoy- 
ment at the will of God, having lived long enough to 
see the grand aim of his life accomplished. 

In addition to the testimony of Simeon, Mary be- 
held an aged, holy widow, who entered the temple 
while Simeon was exulting, and heard her expressions 
as she " spake of him to all them that looked for re- 
demption in Jerusalem." 

Because of the spirit of persecution in Herod, then 
the king of the Jews, Mary was instructed by an angel 
with her child to flee into Egypt, which she did, and 



226 ODD FELLOWSHIP. 

remained there until the death of the wicked tyrant. 
After which an angel of the Lord directed her to the 
land of Israel, and in company with her husband and 
the child she came to Nazareth, which became her 
place of residence. 

Mary faithfully performed the part of a mother for 
her son, and Jesus in return entertained the kindest 
regards and the most tender and endearing affection 
for her. 

She took him with her to the temple to worship 
God in the celebration of the annual feasts, after he 
was twelve years of age. She looked upon him with 
joy as he " grew and waxed strong in spirit, was filled 
with wisdom and the grace of God." Possibly she was 
present at his baptism by John in Jordan, and so saw 
him enter upon the work as a teacher. She was 
present at the marriage at Cana of Galilee, where he 
performed the first miracle attesting the glory of his 
character. She was in the synagogue at Nazareth on 
the memorable Sabbath that Jesus entered it, and 
unrolled the manuscript to read from the Prophet 
Isaiah and comment upon a noted prophecy, describ- 
ing the character and effects of his work, " The Spirit 
of the Lord is upon me, because he hath anointed me 
to preach the gospel to the poor ; he hath sent me to 
heal the broken-hearted, to preach deliverance to the 
captives, and recovering of sight to the blind ; to set 
at liberty them that are bruised, to preach the accepted 
year of the Lord." She often listened with admiration 
and devoutness to the teachings of Jesus, and it may 



' fl 



THE FIVE MARTS. 227 

be, witnessed his miracles. She was present at Jeru- 
salem at the last Passover feast Jesus celebrated 
before his passion. She saw all that was transacted 
there, and she stood near his cross whilst he suffered 
the agonies of crucifixion. Ah ! and she realized the 
truth of Simeon's declaration, "Yea, a sword shall 
pierce through thine own soul also." Who can sup- 
pose even the anguish of Mary's heart, when she stood 
beside her tortured son? Jesus amid the pains of 
dying, looked down and saw his widowed and weeping 
mother, and moved with feelings of true affection he 
said, "Woman, behold thy son ! " And seeing John 
his disciple, who a few hours before had leaned on his 
breast at the Eucliaristic supper, deeply moved in 
sympathy with his sorrowing mother, he said to him, 
u Behold thy mother ! " " from that hour that disciple 
took her unto his own home." 



Was a disciple of Christ, won by the apostles, who 
lived at Jerusalem, and by some it is supposed that 
her house was the place where the persecuted followers 
of Christ met, and where they prayed and strengthened 
one another with encouraging words, while their Mas- 
ter was taken from them and put to death. Her 
house furnished the room where Christ showed him- 
self to his disciples after his resurrection, and also 
where they were assembled after the ascension, and 
received the Holy Ghost qualifying them for their 
work. 



228 ODD FELLOWSHIP. 

During that severe persecution of Christians by 
Herod, when James the brother of John was killed 
with the sword, her house was the place where the 
faithful assembled and prayed. Peter was cast into 
prison during this persecution, and was guarded by 
sixteen soldiers, four of them serving on each watch. 
But while Peter was there bound and guarded, M prayer 
was made without ceasing of the church unto God for 
him." And on the night before he was to be brought 
forth by Herod from the prison, he was delivered by 
an angel of the Lord, and followed that angel through 
the different apartments of the prison, to the outer 
gate, and out into the city, when the angel left him. 
Being left alone, Peter satisfied himself that he was 
at liberty, that God had delivered him out of the hand 
of his enemies. And immediately he went to the 
house of this good woman, where he found many 
gathered together praying. 

Mary the mother of John Mark, was then a disciple 
of Christ in the apostolic age, and furnished them 
with a place of worship in her house, even in perilous 
times. 

MART THE WIFE OF CLEOPHAS, 

Was also a disciple of Christ, and was the mother of 
James the less, of Joses, Simon, and of Judas. She 
is also supposed to have been the sister of the Virgin 
Mary, and hence she with her sons are numbered with 
the kindred of our Lord according to the flesh. 

She was an early believer in Christ, and attended 



THE FIVE MARYS. 229 

hi m in many of his journeys, to minister unto him, 
and hence shared with other of his disciples in many 
of the trials of his short ministry. She was present 
at the last Passover, when the Holy Supper was insti- 
tuted and mingled in the sorrowing company that 
followed Jesus to Calvary, and she had her position 
during the tragic passion at the foot of the cross, beside 
the anguished mother. When Joseph of Arimathea took 
the lifeless form from the cross to inter it in his own 
tomb, she was there and assisted in preparing the body 
for burial. She engaged with mournful pleasure, with 
the little company that attended Joseph, who had 
successfully begged the body of Pilate the Roman 
governor, that it might be decently buried. 

Having performed this office in company with the 
other women, she returned from the place of burial 
to the city, and prepared spices and ointments for 
embalming the body : resting on the Sabbath, very 
early on the morning of the first day of the week, she 
went with others to the sepulchre to perform this work. 
Having arrived there, to the astonishment of all the 
company the sepulchre was empty and the body gone. 
Two angels in shining raiment appeared and declared 
that Christ was risen. In company with the others 
she went back to tell the disciples the language of the 
angels. She was then a devoted disciple of the de- 
spised Nazarene ; one of the last at the cross ; one of 
the first at the sepulchre, and one of the first to de- 
clare his resurrection. 



230 ODD FELLOWSHIP. 



3IARY THE SISTER OF LAZARUS, 

Lived with he: dfitei M:\rtha and the brother at 
Bethany, a small town near Jerusalem. When the 
Savior visited this place, he was entertained at the 
house of the two sisters and Lazarus. " Martha re- 
ceived him into her house. But while Martha cordi- 
ally received him and began to make the preparations 
to entertain him hospitably. Mary took her position 
as a scholar, listening attentively to instructions at 
the feet of the distinguished guest. Martha complained 
to the Savior that her sister had left her to provide 
and prepare the repast alone, and she asked the 
Savior to bid her sister render her the help needed. 
He reproved Martha for her dissatisfaction, and com- 
mended Mary for her course. As often as Jesus 
visited this family he found Mary constant and devoted 
to him. as well as to her own spiritual interest. 

As acquaintance increased, the affection of Jesus for 
the sisters increased, until when Lazarus died and the 
weeping sisters poured out the feelings of their sor- 
rowing and bereaved hearts into the ear of the Savior, 
it so deeply affected him. that for the first and so far 
as we know the last time ■• Jesus wept" with those 
that wept in bereavement. 

A few days before the Passover, after he had raised 
Lazarus from the dead, Jesus came to Bethany, and 
being invited to sup with Simon, he accepted the invi- 
tation ; and Mary, her sister, and Lazarus who had 
been raised from the dead were also invited guests. 



_, 



THE FIVE MARYS. 231 

It was whilst this company were together that Mary- 
took a pound of costly ointment of very pleasant per- 
fume, and poured it upon the head of the Savior, and 
the whole house was filled with the odor of the per- 
fume. There was one present, (and it may be there 
were others,) who objected to this anointing, but Jesus 
commended her for it. " She hath wrought a good 
work on me," she is come aforehand to anoint my 
body to the burying. Thus she is presented as having 
done the very work that the illustrious woman spoken 
of, went to the sepulchre on the morning of the resur- 
rection to perform. 

MARY MAGDALENE. 

She was probably called Magdalene as a disciple of 
Christ, to distinguish her from the other Marys, Mag- 
dala in Galilee being the place of her residence, and 
probably her birth-place. She was a devoted disciple 
of Christ, and probably a woman of great respectability 
previous to her following Christ, or she would hardly 
have been allowed to follow him and his apostles as 
she did from city to city. But she was with them 
and ministered with others to the Savior. In her 
behavior and constancy, her kind ministrations to the 
Savior in life, at his crucifixion, and to the body when 
in the grave, we are disposed to think her love for the 
Savior equaled, if indeed it did not exceed either of 
the other women. It may be possible that the Savior 
had done more for her than others, yet we do not 
conceive that she was prostitute and vicious as some 



232 ODD FELLOWSHIP. 

suppose, previously. The cause of the Savior did not 
suffer to any extent from her discipieship and constant 
services. 

She was one of the women who followed him in his 
last journey to Jerusalem, and was near the cross 
beside the Virgin Mary when Christ was crucified. 
After the crucifixion was over and the body interred, 
she went with other women to Jerusalem, to buy and 
prepare the necessary articles for embalming the body 
after the Sabbath. Early on the morning of the first 
day of the week, in company with Mary the mother 
of James, and Salome and other women she started for 
the sepulchre. They had not proceeded far when a 
difficulty presented itself to the mind of one of the 
women, she immediately made it known to the others. 
TVe are going to the sepulchre to embalm the body of 
the Master, but how shall we have access to it. " Who 
shall roll us away the stone from the door of the 
sepulchre." A few steps further and they came to the 
garden, they entered and approached the tomb, and to 
their astonishment, as they looked " they saw that the 
stone was rolled away." and as they examined still 
further, they found that the body was gone. Soon 
two angels appeared unto them, and they were afraid, 
but the angels allayed their fears by telling them that 
Jesus of Nazareth was risen, and further they charged 
the women to go tell Peter and the others that he was 
risen, and would appear unto them in Galilee. The 
women ran to tell the news, probably Mary Magdalene 
herself went. If she did, she soon returned to the 



THE FIVE MARYS. 233 

sepulchre, and there all alone she stood weeping. 
She mourned the absence of the body of her Lord. 
The thought that she would see that form no more 
she could not endure, the anguish of her heart was told 
in sighs and cries and tears. In her sorrow she was 
not unobserved, for as she stooped down and looked 
into the sepulchre, she saw two angels, probably the 
two she had seen before, but they had changed their 
positions, now they were sitting the one at the head 
and the other at the feet where the body of Jesus had 
lain. They saw the anguish of her heart, and ad- 
dressing her they said, "Woman, why weepest thou?" 
She answered, because of the absence of the body of 
her Lord. Just at that moment another voice fell 
upon her ear, " Woman, why weepest thou ? whom 
seekest thou ? She supposing the one now addressing 
her to be the gardener, saith unto him, Sir, if thou 
have borne him hence, tell me wv ere thou hast laid 
him, and I will take him away." Scarcely had this 
sentence died upon her lips, until a well known voice 
fell upon her ear, and that voice proceeded from the 
person with whom she was talking. He said to her, 
" Mary," she stopped not a moment to reflect, for he 
who now called her name had done it frequently be- 
fore, and she recognized it as the voice of her Lord — 
turning herself she said unto him, "Rabboni, which is 
to say, Master." Overpowered with joy she fell at his 
feet and embraced him, after which she went to the 
disciples and told them that she had seen the Lord, 
and that he had spoken these things unto her. Thus 
20 



234 ODD FELLOWSHIP. 

Mary Magdalene appears as the first witness of the 
truth of the crowning doctrine of Christianity, viz. : 
the resurrection of Jesus Christ from the dead. Thus 
whilst the Virgin Mary was honored in being the 
mother of the world's redeemer and first beholding 
him when entering this sin defiled world, Mary Mag- 
dalene's love was rewarded as she looked with adoring 
rapture first of all the disciples upon the glorified 
form of him who conquered death, and cleared the 
way for man to immortality. 




Sip pert tit J. 



AN ALPHABETICAL TABLE OF THE PROPER NAMES IN THE 
OLD AND NEW TESTAMENTS ; WITH THEIR PROPER 
PRONUNCIATION AND EXPLANATION OR LEAD- 
ING SIGNIFICATION. 



In those words whose pronunciation can not be mistaken by any one, such 
as Abner, Addon, Assos, &c. only the accentuation is marked. 

In the explanation of the different names, attention has been given to the 
leading meaning, whether simple or metaphorical ; and the reader is here 
presented with the converse of each signification, such as M Abiah, the 
Lord is my Father, or the Father of the Lord ;" " Eliam, the people of 
God, or the God of the people;'" because in the Hebrew, as in most of the 
oriental languages, the choice of these meanings is determinable princi* 
pally by the juxtaposition of the words as they stand in different sentences, 
and by other circumstances of a similar kind. 



AARON, Ay'-ron, lofty, mountainous. 

Abad'don, the destroyer. 

Abagtha, Ab-ag'-tha, father of the wine-press. 

Abana, Ab-ay'-nah, stony. 

Abarim, Ab'-a-rim, passages. 

Ab'aron, strength. 

Ab / ba, father. 

Ab'da, a servant. 

Ab'di, my servant. 

Abdiel, Ay-de-el, a servant of God. 

Ab'don, a servant. 

Abed-nego, A-bed'-ne-go, a servant of light. 

A / bel, vanity, vapor, mourning. 

Abel-beth-maachah, Ay'-bel-beth-ma-ay'-kah, mourning of the 
house of Maachah. 

A / bel-ma / im, the mourning of the waters. 

Abel-meholah, Ay'-bel-me-ho'-lah, mourning of weakness, of 
sickness. 

Abel-mizraim, Ay'-bel-miz-ra'-im, the mourning of the Egyp- 
tians. 

A^el-shit'tim, mourning of the thorns. 



236 APPENDIX. 

A'bez, an egg, muddy. 

Ab\, A'-be, my father. 

Abiah, Ab-i'-ah, the Lord is my father. 

Abi'ahil, the father of light or praise. 

Abi-albon, Ab-e-aV-bon, intelligent father, 

Ab'iam, the father of the sea. 

Abi-as'aph, a gathering or consuming father. 

Abiathar, Ab-i'-a-thar, excellent father. 

A / bib, green fruits, ears of corn. 

Abi'dah, father of knowledge. 

Abi'dan, father of judgment. 

Abiel, Ab'-e-el, God my father. 

Abiezer, Ab-e-e'-zer, father of help. 

Abi-ezrite, Ab-e-ez'-rite. 

Abigail, Ab'-e-gal, the joy of the father. 

Abi-gibeon, the father of the cup, father of Gibeon. 

Abihail, Ab-e-hay'-il, the father of strength. 

Abi'hu, he is my father, or his father. 

Abi'hud, the father of praise or confession. 

Abijah, Ab-V-jah, the will of the Lord. 

Abi'jam, father of the sea. 

Abilene, Ab-e-le'ne, the father of the apartment, or of 
mourning. 

Abimael, Ab-be-mcty'-el, a father sent from God, my father 
comes from God. 

Abimelech, Ab-im' '-me-lek, father of the king. 

Abinadab, Ab-in'-na-dab, father of willingness, my father is 
a prince. 

Abinoam, Ab-in' '-no-am, father of beauty or comeliness, my 
father is beautiful. 

Abiram, Ab-i'-ram, a high father, father of fraud. 

Abishag, Ab'-be-shag, ignorance of the father. 

Abishai, Abbish'-a-i, the present of my father, the father of 
the sacrifice. 

Abishalom, Ab-bish'-a-lom, the father of peace, the recom- 
pense of the father. 

Abishua, Ab-bish'-u-a, father of salvation or of magnificence. 

Abishur, Ab'-be-shur, the father of the wall or of upright- 
ness. 

Abital, AV-be-tal, the father of the dew. 

Abitub, Ab'-be-lub, father of goodness. 

Abiud, Ab'-be-ud, father of praise. 

Ab'ner, father of light, the son of the father. 



APPENDIX. 237 

% 
A'braham, the father of a great multitude. 
A / bram, a high father, the father of elevation. 
At/salom, father of peace. 
Accad, Ak' ad, a pitcher, a sparkle. 
Accho, Ak'-ko, close, pressed together. 
Aceldama, A-keV -da-mah, the field of blood. 
Achaia, A-kay'-yah, grief, trouble. 
Achaicus, A-kay'-e-kus, a native of Achaia. 
Achan, Achar, A'-kan, A'-kar, he that troubles and 

bruises. 
Achbor, AJ^-bor, a rat, bruising. 
Achira, A'-kim, preparing, confirming, revenging. 
Achir, A'-ker, the brother's light. 
Achish, A'-kish, thus it is, how is this? 
Acmetha, Ak '-me-thah. 
Achcr, A'-kor, trouble, 

Achsah, Ak'-sah, adorned, bursting of the veil. 
Achshaph, Ak-shaph, poison, tricks, one that breaks, the 

brim of any thing. 
Achzib, Ak'-zib, liar, one that runs. 
Adadah, Ad'-a-dah, the testimony of the assembly. 
Adah, Ay'-dah, an assembly. 
Adaiah, Ad'-a-yah, the witness of the Lord. 
Adaliah, Ad-a-ly'-ah, one that draws water, poverty, cloud, 

death. 
Ad'am, earthy, taken out of red earth. 
Adamah, Ad'-da-mah, red earth. 
Adami, Ad'-da-my, my man, red, earthy.. 
A'dar, high, eminent. 

Adbeel, Ad'-be-el, a vapor, a cloud of God, a vexer of God. 
Ad^i, my witness, adorned, passage, prey. 
Ad 7 don, basis, foundation, the Lord. 
Adiel, Ad'-i-el, the witness of the Lord. 
Adin, Ad'-din, adorned, dainty. 
Adithaim, Ad-e-thay'-im, assemblies, testimonies. 
Adlai, Ad-lay'-i, my witness, my ornament. 
Ad^ah, earthy, red earth. 

Admatha, Ad'-ma-thah, a cloud of death, a mortal vapor. 
Ad^ah, rest, testimony, eternal. 
Adona / i, my Lord. 
Adoni-bezek, Ad'-o-ne-bee'-zek, the Tghtning of the Lord, the 

Lord of Bezek. 
Adonijah, Ad-o-ny'-jah, the Lord is my master. 



238 APPENDIX. 

Adonikam, Ad-o-ny'-Tca'm, the Lord is raised, my Lord hath 

raised me. 
Adoniram, Ad-o-ny'-ram, my Lord is most high, the Lord of 

might and elevation. 
Adoni-zedek, Ad'-o-ne-zee'-dek, justice of the Lord. 
Adoraim, Ad'-o-ray'-im, strength or power of the sea. 
Adoram, Ad'-o-ram, their beauty, their power, their praise. 
Adrammelech, Ad-ram'-me-lek, the cloak or glory of the king. 
Adramyttium, Ad-ra-mil'-te-um, the court of death. 
Adria, Ay'-dre-ah, the name of a city, which gives name to 

the Adriatic sea, now the gulf of Venice. 
A'driel, the flock of God. 

Adullam, Ad-uV-lam, their testimony, their prey, their orna- 
ment. 
Adum / mim, earthly or bloody things. 
iEneas, praised. 

Agabus, Ag'-ga-bus, a locust, the feast of the father. 
Agag, Ay'-gag, roof, floor. 
A'gagite, of the race of Agag. 
Aga'pae, love-feasts. 
Agar, see Hagar. 
Agi'e, a valley, deepness. 
Agrippa, A-grip'-pah, one who at his birth causes great 

pain. 
A / gur, a stranger, gathering. 
A'hab, the brother of the father. 
Aha'rah, a sweet brother, an odoriferous meadow. 
Ahar'hel, another host, another sorrow, the sleep of the 

brother. 
Ahasba'i, trusting in me, brother compassing. In Syriac, 

a brother of age. 
Ahasuerus, A-has-u-e'-rus, prince, chief. 
Ahava, A-hay'-vah, essence, generation. 
A'haz, one that takes and possesses. 
Ahaziah, A-ha-zy'-ah, possession, vision of the Lord. 
Ahi, my brother, my brethren. 
Ahiah, A-hy'-ah, brother of the Lord. 
Ahiam, A-hy'-am, brother of the mother, brother of the 

nation. 
Ahian, A-hy'-an, brother of wine. 
Ahie / zer, brother of assistance. 
AhMiud, a brother of vanity, a brother of praise. 
Ahijah, the same as Ahiah. 



APPENDIX. 239 

Ahikam, A-hy'-kam, a brother that raises up. 

Ahi'lud a brother a born. 

Ahim / aaz, brother of the council. 

Ahi'man, a brother prepared. 

Ahimelech, A-him'-me-lek, my brother is a king. 

Ahimotb, A'-he-moth, brother of death. 

Ahin'adab, a willing brother, a brother of a vow, brother of 

the prince. 
Ahinoam, A-hin'-no-am, the beauty and comeliness of the 

brother. 
Ahi'o, his brother, his brethren. 
Ahio. See Achio. 

Ahira, A-hg'-rah, brother of iniquity or of the shepherd. 
Ahiram, A-hy'-ram, brother of craft, protection. 
Ahisamach, A-his-sa-mak, brother of strength or of support. 
Ahishabar, A-his / -sa-bar J brother of the morning or dew, 

brother of blackness. 
Ahi / shar, brother of a prince. 
Ahithophel, A-hit'-to-fel, brother of ruin or folly. 
Ahi'tub, brother of goodness. 
Ah'lab, which is of milk, is fat. 

Ah'lai, beseeching, sorrowing, beginning, brother to me. 
Aho'ah, a thistle, a thorn, a fish-hook, brotherhood. 
Aho'hi, a living brother, my thistle or thorn. 
Aho / lah, his tabernacle, his tent. 

Aholiab, A-ho'-le-ab, the tent or tabernacle of the father. 
Aholibah, A-ho'-le-bah, my tent and my tabernacle in her. 
Aholibamah, A-ho / -le-bay-mah ) my tabernacle is exalted. 
Ahran. See Charan. 

Ahu'mah, a meadow of waters, brother of waters. 
Ahu'zam, their taking possession, vision. 
Ahuz / zah, possession, apprehension, vision. 
Ai, or Hai, Ay'-i, mass, heap. 
Ai'ah, a raven, a vulture, alas, where is it ? 
Ai'ath, an hour. 
A'in, an eye, a fountain. 
Aioth, the same as Ai. 

Ajalon, Ad'-ja-lon, a chain, strength, a stag. 
Ak 7 kub, the print of the foot where any creature hath gone, 

supplantation. 
Alammelech, Al-am'-me-lek, God is king. 
AFcimus, strong, of strength. 
AKemeth, a hiding, youth, worlds, upon the dead. 



210 APPENDIX. 

Al'emis. strength. 

Alexan'der. one that assists men. one that turns away evil. 

Alexandria. Al-ex-an'-dre-a. the city of Alexander. 

Alleluia, Al-le-lu'-yah, praise the Lord. 

A'lian, high. 

Al'lon, an oak. 

Allon-bachuth. AV-lon-baY-kuth, the oak of "weeping. 

Alrm/dad. measure of God. 

AFmon, hidden. 

Al / mon-dib / lathaim. a hiding, a heap of fig-trees. 

Alpha, AV-fah. the first letter of the Greek alphabet, 

marked A. 
Alpheus. Al-fe'-us, a thousand, chief. 
A / mad. a people of witness, people everlasting 
Ain'alek, a people that licks up or uses ill. 
Amal'ekites. people descended from ^malek. 
A'mam. mother, fear of them, people. 
Amana. Am-ay'-nah, integrity and truth. 
Amariah, Am-a-ry'-ah, the Lord says, the excellency of the 

Lord. 
Ammasa. Am-ay'-sah, a forgiving people, the burden of the 

people. 
Amaziah. Am-a-zr/-ah, the strength of the Lord. 
A'mi. See Amam. 
Am'mah. my people. 
Ammi, the same as Ammah. 
Amcnihud. Am'-me-hud, people of praise. 
Amminadab. Am-min'-nu-dab, prince of the people, a people 

that vows. 
Ammishaddai, Am'-me-shad'-day-i, the people of the almighty. 
Am'mon, the son of my people. 

Am'monites. a people descended from Benammi, son of Lot. 
An/non, faithful and true, foster father. 
Amon. Ay'-mon, faithful, true. 
Am'orite. bitter, a rebel, a babbler. 
Amos, Ay'-mos, loading, weighty. 
Amoz. Ay'-moz. strong, robust. 

Amphipolis. Am-np'-polis, a city encompassed by the sea. 
Amplias. Am'-pU-as. large, extensive. 
Ani'ram. an exalted people, handfuls of corn. 
Amraphel, Am'-ra-fel, one that speaks of hidden things or 

of ruin. 
Am / zi, strong, mighty. 



APPENDIX, 241 

A'nab, a grape, a knot. 

Anah, Ay'-nah, one who answers or sings, poor, afflicted. 

Anak, Ai/-nak, a collar, an ornament. 

Anakims, An'-ah-ims. See Anak. 

Anammelech, An-am'-me-lek, answer, song of the king. 

A / nan, a cloud, a prophecy. 

Ananias, An-a-ny'-as, the cloud of the Lord 

Anathoth, An'-a-thoth, answer, affliction. 

Andrew, AiV-drue, a stout and strong man. 

Andronicus, An-dron'-ne-kus, a man excelling others. 

Aner, Ay'-ner, answer, strong, affliction. 

An'na, gracious, merciful. 

An'nas, one that answers, that afflicts. 

Antichrist, an adversary to Christ. 

Antioch, An'-te-ok, instead of a chariot. 

An'tipas, against all. 

Antipatris, An-le-pay'-tris, against his own father, 

Apelles, A-pel'-lees, to exclude, to separate. 

Aphek, Ay'-fek, a stream, vigor. 

Apollonia, Ap-po-lo'-ne-ah, perdition. 

ApoFlos, one that destroys and lays waste. 

Apollyon, A-pol'-le-on, one that exterminates or destroys. 

Apphia, Af-'e-ah, that is fruitful. 

Appii-forum, Ap'-pe-i-fo'-rum, a town so called from Appiu3 
Claudius, whose statue was erected there. 

Aquila, Ak'-we-lah, an eagle. 

Ar, awakening, uncovering. 

Ara'bia, evening, a place wild and desert; mixtures, be- 
cause this country- was inhabited by different kinds of 
people. 

Ara / bian, an inhabitant of Arabia. 

A'rad, a wild ass, a dragon. 

A / ram, magnificence, one that deceives. 

Ararat, Ar^-ra-rat, the curse of trembling. 

Araunah, A-raw'-nah, ark, song, curse. 

Ai/ba, the city of the four. 

Archelaus, Ar-ke'-lay-us, the prince of the people. 

Archippus, Ar-kip'-pus, governor of horses. 

Arcturus, Ark-tew'-rus, a gathering together. 

Ard, one that commands. 

Areli, Ar-e'-lie, the light or vision of God. 

Areopagite, A-re-op'-a-gyte, belonging to the council called 
Areopagus. 

21 



242 APPENDIX. 

Areopagus. A-re-op'-a-gus, the hill of Mars ; a place -where 

the magistrates of Athens held their supreme council. 
Aretas. A-re'-tas. one that is agreeable or virtuous. 
Ar'gob. a turf of earth, curse of the well. 
Ariel. Ay'-re-el. the altar, light, lion of God. 
Arimathea. Ar-re-ma-the'-ah. a lion dead to the Lord. Ea- 

math, or Ramah. a city where Samuel dwelt. 
Arioch. Ar'-e-ok. long, your drunkenness, your lion. 
Aristarchus. A-ris-taP-kus. the best prince. 
Aristobulus. A-ris-tob'-bu-lus. a good counsellor. 
Armageddon. Ar-ma-ged'-don, the mountain of Megiddo, of 

the gospel, of fruits. 
Armenia. Ar-me'-ne-ah, a province which is supposed to take 

its name from Aram. 
Ar'non. rejoicing, their ark. 
Ar'oer. heath, tamarisk, the nakedness of the skin or of the 

enemy. 
Ar'pad.'the light of redemption, that lies down. 
Arphaxad. Ar-faVs-ad. one that heals or releases. 
Artaxerxes. Ar-taks-erk's-es, in Hebrew, Artachsasta, the 

silence of light. 
Artemas. Ar^-te-mas. whole, sound. 
Asa. Ay'-sah, physician, cure. 
Asahel, As'-a-el. 'the work or creature of God. 
Asaiah. As'-a-i-ah. the Lord hath wrought. 
Asaph. Ar/saf. one that assembles together. 
Asenath. As' '-e-nath, peril, misfortune. 
A / shan. vapor, smoke. 
Ash'dod. inclination, a wild open place. 
Ash'er, blessedness. 
As'hiel, the work of God. 

Ashima, Ash'-e-mah, crime, position, fire of the sea. 
Ashkenaz. Ash'-ke-naz. a fire that distils or spreads. 
Ashtaroth, Ash'-ta-roth, flocks, riches. 
Ash'ur, one that is happy. 
Ash'vath. making vestments. 
Asia. Ay'-she-a, muddy, boggy. 
As'kelon, weight, balance, fire of infamy. 
Asnap'per, unhappiness, fruitless. 
Assir. prisoner, fettered. 
As / sos. approaching. 
Assyria, As-sir'-re-a. 
Assyrian, As-sir'-re-an. 



APPENDIX. 24.3 

Asyncritus, A-sin'kre-tus, incomparable. 

A/tad, a thorn, 

Ata'roth, crowns, counsel of making full. 

Atnaliali, Ath-a-Iy'-ah, the time of the Lord. 

Athenians, A th-ee'-ne-ans, inhabitants of Athens. 

Athens, so called from Athene, Minerva. 

Attalia, At-ta-ly'-ah, that increases or sends. 

A / ven, iniquity, force, riches. 

Augustus, increased, majestic. 

Azariah, Az-a-ry'-ahy assistance, he that hears the Lord. 

Azekah, Az-ee / -kah, strength of walls, 

Az-gad, a strong army, a gang of robbers. 

Aznoth-tabor, Az'-nolh-tay'-bor, the ears of Tabor, of choice, 

purity, contrition. 
Azo / tus, the same as Ashdod. 
A'zur, he that assists, is assisted. 

Baal, Bay'-al, he that rules and subdues. 

Baalah, Bay'-al-ah, her idol, a spouse; the name of a city. 

Baal-berith, Bay / -al-be / -rith, idol of the covenant. 

Baal-gad, Bay'-al-gadf, the idol of the troop, the Lord is 
master of the troop. 

Baal-hamon, Bay'-al-hay'-mon, one that rules a multitude, 
a populous place. 

Baal-hazer, Bay / -al-hay / -zer, lord of court, a possessor of 
grace. 

Ba'al-her'mon, the possessor, or destruction of a thing de- 
voted to God. 

Ba'ali, my idol, or master. 

Baalim, idols, masters. 

Ba'alis, a rejoicing, proud lord. 

Baal-meon, Buy'-al-me'on, the idol, the master of the house. 

Baal-peoi', Bay'-al-pe'-or, master of the opening. 

Baal-perazim, Bay'-al-per'-a-zim, master, or god of divisions. 

Baal-shalisha, Bay'-al-shal'-e-shah, the third idol, the third 
husband. 

Baal-tamar, Bay'-al-tay'-mar, master of the palm tree. 

Baal-zebub, Bay'-al-ze'-bub, the master of flies. 

Baal-zephon, Bay'-al-ze'-fon, the idol of the north, secret. 

Baanah, Bay'-a-nah, in the answer, in affliction. 

Baa / rah, a flame, purging. 

Baashah, Ba-ay'-shah, in the work he that demands, who 
lays waste. 



244 APPENDIX. 

Ba'bel, confusion, mixture. 

Babylon, Bab'-be-lon. See Babel. 

Babylonians, Bab-be-lo'-ne-ans. 

Babylonish, Bab-be-W-nish. 

Baca, Bay'-kah, mulberry tree. 

Bahurim, Ba-hew'-rem, choice, warlike. 

Ba'jith, a house. 

Balaam, Bay'lam, the old age or ancient of the people, with- 
out the people. 

Aala'dan, one without rule or judgment, ancient in judg- 
ment. 

Ba'lak, who lays waste, who laps. 

Ba'mah, an eminence. 

Barabbas, Bar-ab' '-bas, son of the father, or of confusion. 

Barachel, Ba^-a-kel, who blesses God. 

Barachias, Bar'-a-ky-as, the same as Barachel. 

Barak, thunder, in vain. 

Bar-je / sus, son of Jesus. 

Bar-jo'na, son of Jona or of a dove. 

Bar'nabas, the son of the prophet or of consolation. 

Barnabas, son of return, of rest, of swearing. 

Bartholomew, a son that suspends the waters. 

Bartimeus, Bar-te-me'-us, the son of Timeus or of the hon- 
orable. 

Baruch, Bay'ruk, who is blessed, who bends the knee. 

Barzillai, Bar-zil'-la-i, made of iron, son of contempt. 

Ba / shan, in the tooth, in the change or sleep. 

Bashemath, Bash'-e-math, perfumed, in desolation. 

Bath-sheba, Balh-she'-bah, or Bath'-she-bah, the seventh 
daughter, the daughter of an oathj 

Bathshu'a, the daughter of salvation. 

Be'dad, alone, in friendship. 

Be'dan, only, in the judgment. 

Beel-zebub, Be-eV-ze-bub. See Baal-zebub. 

Beer, Be'-er, a well, the name of a city. 

Beer-lahai-roi, Be'-er-la-hay'-e-roy, the well of him that liveth 
and seeth me. 

Beer-sheba, Be / -er-she / bah, the well of an oath, of satiety, the 
seventh well. 

Be'kah, half a shekel. 

Bel, ancient, nothing, subject to change. 

Belial, Bee / -le-al, wicked, the devil. 

Belshaz / zar, master of the treasure. 



APPENDIX. 245 

Belteshaz'zar, who lays up treasures in secret, secretly en- 
dures pain and pressure. 

Benaiah, Ben-ay'-yah, son of the Lord, the Lord's building. 

Ben-am'mi, the son of my people. 

Benha'dad, the son of Hadad, of noise. 

Ben'janiin, the son of the right hand. 

Ben'jarnite, a descendent of Benjamin. 

Benoni, Ben-o'-ny, son of my grief. 

Be'or, burning, mad, beast. 

Berachah, Ber'-a-kah, blessing. 

Beraea, e-ree'-ah, heavy. 

Be'rith, covenant. 

Bernice, Ber-ny'-se, one that brings victory. 

Be'sor, glad news, incarnation. 

Be / tah, confidence. 

Bethabara, Beth-ab'ba-rah, the house of passage, of anger. 

Beth'any, the house of song, of affliction, of obedience, the 
grace of the Lord. 

Beth-a / ven, the house of vanity, of strength. 

Beth-birei, Beth-bir'-re-i, the house of my Creator. 

Beth'-car, the house of the lamb of knowledge. 

Beth-da'gon, the house of corn, of the fish, of the god Dagon 

Beth-diblathaim, Beth-dib-la-thay'-im, the house of dry figs. 

Beth'el, the house of God. 

Bethelite, Beth'-el-ite, an inhabitant of Bethel. 

Be / ther, division, in the turtle, in the trial. 

Bethes / da, the house of effusion, of pity. 

Beth-e / zel, a neighbor's house. 

Beth-gam ul, Beth' -gay-mul, the house of recompense, of the 
weaned, of the camel. 

Beth-haccerem, Beth-hak / -ke-rem J the house of the vineyard. 

Beth-ho'ron, the house of wrath, of the hole, of liberty. 

Betbjesl/imoth, the house of desolation. 

BethMehem, the house of bread, of war. 

Beth-lehem-ephratah, Beth' le-hem-eff-r ay' tali, or eff'-ra-tah. 

Beth'-lehem-j u'dah. 

Beth'-lehemite, an inhabitant of Bethlehem. 

Beth-pe'or, the house of gaping. 

Bethphage, Beth'-fa-je, the house of the mouth, of early figs. 

Bethsaida, Beth-say' -dah, the house of fruits of hunters. 

Betlr'-shan, the house of the tooth, of change, of sleep. 

Beth-she / mesh, the house of the sun. 

Bethuel, Beth-etv'-el, filiation of God. 



246 APPENDIX. 

Beulah, Bew / 4ah, married. 

Bezaleel, Bez-a-lee'-el, in the shadow of God. 

Be'zek, lightning, in chains. 

Bichri, Bic~kf-ry, firstborn, in the ram. 

Bid'kar, in compunction, in sharp pain. 

Big'than, giving meat. 

BiFdad, old friendship. 

BiFhah, who is old, troubled, confused. 

Bir'sha, in evil, son that beholds. 

Bithiah, Be-thy'-ah, daughter of the Lord. 

Bith'ron, division, in his examination, daughter of the song, 

of anger, of liberty. 
Bithynia, Be-thin'-e-ah, violent precipitation. 
Blas'tus, one that sprouts and brings forth. 
Boanerges, Bo-a-ner'-jes, the sons of thunder; James and 

John, the sons of Zebedee. 
Bo'az, or Bo'oz, in strength, in the goat. 
Bochim, Bo f -kim, the place of weeping, of mulberry trees. 
Bo / zez, mud, in the flower. 
Boz'rah, in tribulation or distress. 
Bui, changeable, perishing. 
Buz, despised, plundered. 
Buzi, Bew'-zye, my contempt. 
Buzite, a descendent from Buz. 

Cabul, Kay'-bul, displeasing, dirt. 

Csesar, See'-sar, one cut out. 

Csesarea, Ses-a-r ee'-a, a bush of hair. 

Caiaphas, Kay'-a-fas, a searcher. 

Cain, Kay'-n, possession. 

Cainan, Kay'-nan % possessor, one that laments. 

Ca'lah, good opportunity, as the verdure. 

Ca / leb, a dog, a crow, a basket. 

Caleb-ephratah, Kay'-leb-ef-ray'tah, or ef'-ra-tah, a place so 

called by a conjunction of the names of Caleb and his wife 

Ephratah. 
Calneh, KaV-nay, our consummation, all we, as murmuring. 
CaFno, our consummation, quite himself. 
CaKvary, the place of a skull. 
Ca'mon, his resurrection. 
Ca / na, zeal, possession, nest, cane. 
Canaan, Kay'-nan, a merchant, a trader. The son of Ham, 

who gave name to the land of Canaan. 



APPENDIX. 247 

Canaanite, Kay' '-nan-ite, an inhabitant of Canaan 

Candace, Kan-day'-se, who possesses contrition. 

Capernaum, Ka-per'-na-um, the field of repentance, city of 
comfort. 

Caphtor, Kaf'-tor, a sphere, a buckle, a hand, doves, those 
that seek and inquire. 

Cappadocia, Kap-pa-do'-ske-a, in Hebrew, Caphtor. 

Carcas, Ker'-kas, the covering of a lamb. 

Carchemish, Kar'-ke-jnish, a lamb, as taken away. 

Car'mel, a circumcised lamb, harvest, vineyard of God. 

Carmelite, Kar'-me-lyte, an inhabitant of mount Carmel. 

Car'mi, my vineyard, the knowledge of the lamb of the 
waters. 

Car'pus, fruit, fruitful. 

Casiphia, Ka-se-fy'-a, money, covetousness. 

Cas / tor, a beaver. 

Cedron, See'-dron, or Kee'-dron, black, sad. 

Cenchrea, SenV-re-a, millet, small pulse. 

Cephas, See'-fas, or Kee'-fas, a rock or stone. 

Ce'sar. See Caesar. 

Cesarea, Sec-a-ree'-a. See Caesarea. 

Chalcol, KaV-hol, who nourishes, sustains the whole. 

Chaldea, Kal-dee'-a, as demons, as robbers. 

Chaldean, Kal-dee'-an, an inhabitant of Chaldea. 

Chaldees, Kal-deez', the same as Chaldeans. 

Charran, Kar'-ran, a singing, the heat of wrath. 

Chebar, Ke'-bar, strength or power. 

Chedorlaomer, Ke'-dor-la-o'-mer, as a generation of servi- 
tude. 

Chemarims, Kem'-a-rims, the name of Baal's priests. 

Chemosh, Ke'-mosh, as handling, as taking away. 

Chenania, Ke-na-ny'-ah, preparation, rectitude of the Lord. 

Cherethims, Ker'-eth-ims, who cuts, tears away. 

Cherethites, Ker'-eth-ites. See Cherethims. 

Cherith, Ke'-rilh, cutting, piercing, slaying. 

Chesed, Ke / -sed, as a devil, a destroyer. 

Chileab, Kil'-le-ab, totality or perfection of the father. 

Chilion, Kil'-le-on, finished, complete. 

Chilmad, KiV-mad, as teaching or learning, 

Chimham, Kim'-hcm, as they, like to them. 

Chios, Ky / -os, open, opening. 

Chisleu, Kis'-lu, rashness, confidence. 

Chittim, Chit'-tim, those that bruise, gold, staining. 



248 



APPENDIX. 



Chiun, Ky'-un, an Egyptian god, -whom some think to be 

Saturn. 
Chloe, Klo'-e, green herb. 

Chorazin, Ko-ray'-zin, the secret, here is a mystery. _ 
Chushan-rishathaim, Kew'-shan-rish-a-thay'-im, Ethiopian, 

blackness of iniquities. 
Chuza, Kew'-zah, the prophet, Ethiopian^ 
Cilicia, Sil-isli'-e-a. which rolls or overturns 
Clauda, Klaw'-dah, a broken voice, a lamentable voice. 
Claudia, Klaw'-de-ah, lame, 
Clement, mild, good, merciful. 
Cleophas, Klee'-o-fas, the whole glory. 
Colosse, Ko-los'-see, punishment, correction. 
Coniah, Ko-ny'-ah, the strength or stability of the Lord. 
Corinth, which is satisfied, beauty. 
Corinthians, inhabitants of Corinth. 
Cornelius, a horn. 
Coz'bi, a liar, as sliding away. 
Crescens, Kres'-sens, growing, increasing. 
Crete, Kree't, carnal, fleshly. 
Cretes, Kree'ts, inhabitants of Crete. 
Cretians, Kree'-she-ans, the same as Cretes. 
Crispus, Kris'-pus, curled. 
Cash, Ethiopian, black. 
Cush'an, Ethiopia, blackness, heat. 
Cush'i, the same as Cushan. 
Cyprus, Sy'-prus, fair, fairness. 
Cyrene, Sy're'-ne, a wall, coldness, meeting, a floor. 
Cyreneans, Sy-re / -ne-ans,~peo'ple of Cyrene. 
Cyrenius, Sy-re'-ne-us, who governs. 
Cyrus, Sy'-rus, as miserable, as heir, the belly. 

Dabbasheth, JDaV-ba-sheth, flowing with honey, causing 
infamy. 

Daberath, DaV-be-rath, word, thing, bee, submissive. 

Da'gon, corn, a fish. 

Dalmanutha, Dal-ma-new'-thah, a bucket, leanness, branch. 

Dalmatia, J)al-may / -she-a, deceitful lamps, vain bright- 
ness. 

Damaris, Dam'-a-ris, a little woman. 

Damascus, a sack full of blood, a similitude of burning. 

Dan, judgment, he that judges. 

Daniel, judgment of God. 



APPENDIX, 249 

Da'ra, generation, house of the shepherd, companion, race 

of wickedness. 
Darius, Da-r^-us, he that inquires and informs himself. 
Da'than, laws, rites. 
Da'vid, beloved, dear. 
Deb'orah, a word, a bee. 

Decapolis, De-kap'-po-lis, a country containing ten cities. 
De'dan, their breasts, friendship, uncle. 
Dedanim, Ded'-an-im, descendents of Dedan. 
Del'ilah, poor, head of hair, bucket. 
De'mas, popular. t 

Demetrius, De-me'-tre-us, belonging to Ceres, to corn/ 
Der'be, a sting. 

Deuel, De-eu/-el, the knowledge of God. 
Diana, Dy-ay'-nah, luminous, perfect. 
Di'bon, understanding, abundance of building. 
Di'bon-gad, abundance of sons, happy and powerful. 
Didymus, Did'-e-mus, a twin. 
Di'mon, where it is red. 
Di'nah, judgment, who judges. 
Din'habah, she gives judgment. 
Dionysius, Dy-o-nish'-e-us, divinely touched. 
Diotrephes, Di-ot' -re-fees, nourished by Jupiter. 
D(/eg, who acts with uneasiness, a fisherman. 
Dor, generation, habitation. 
Dor'cas, the female of a roe-buck. 
Do'than, the law, custom. 
Drusilla, Drew-siV-lah, watered by the dew. 
Dumah, Dev/-mah, silence, resemblance. 
Dura, Dew'-rah, generation, habitation. 

Easter, Ee's-ier, the passover, a feast of the Jews 

E / bal, a heap, collection of old age. 

E / bed, a servant or laborer. 

Ebed-melech, Ee / -bed-me / -leTc, the king's servant. 

Eben-ezer, Eb-en'ee'-zer, the stone of help. 

E / ber, one that passes, anger, wrath. 

Ebiasaph, E-by'-a-saf a father that gathers together. 

Ed, witness. 

E'den, pleasure, delight. 

E / dom, red, earthy, red earth. 

E'domite, a descendent of Esau, of Edom. 

Edrei, Ed'-re-i, a very great mass, cloud, death of the wicked. 



250 APPENDIX. 

Eg'lah, heifer, chariot, round. 

Eglaim, Eg-lay'-im, drops of the sea. 

Eg'lon, the same as Eglah. 

E'gypt, in Hebrew, Mizraim ; that binds or straitens, that 
troubles or oppresses. 

Egyptian, an inhabitant of Egypt. 

E'hud, he that praises. 

Ek'ron, barrenness, torn away. 

Ek'ronites, inhabitants of Ekron. 

E'lah, an oak, oath, an imprecation. 

E / lam, a young man, a virgin, secret, an age. 

E'lamites, descendents of Elam. 

E'lath, a hind, strength, an oak. 

El-betb/el, the God of Bethel. 

El'dad, loved or favored of God. 

Elealeh, El-e-ay'-leh, ascension or burnt offering of God ; 

Eleazar, El-e-ay'-zar, the help or court of God. 

El-elohe-Israel, El-el-ho'-he-Is'-ra-el, God, the God of Israel. 

El-ha'nan, grace, gift, or mercy of God. 

E'li, E'li, my God, my God. 

E'li, the offering or lifting up. 

Eli'ab, God my father. 

Eliada, E-ly'-a-da, or E-le-ay'-da, the knowledge of God. 

Eliakim, E-ly'-a-kim, the resurrection of God, God the 
avenger. 

Eli'am, the people of God. 

Eli'as. See Elijah. 

Eliashib, E-ly'-ashib, the God of conversion. 

Eliathah, E-ly'-a-thah, thou art my God, my God comes. 

Eliezer, E-le-ee'-zer, help or court of my God. 

Elihoreph, E-le-ho'-ref, the God of winter, of youth. 

Eli'hu, he is my God himself. 

Elijah, God the Lord, the strong Lord. 

Eli'ka, pelican of God. 

E / lim, the rams, the strong, the stags, the valleys. 

Elimelech, E-lim' '-me-lek, my God is king. 

Elioenai, El-e-o' '-en-a-i, toward him are my eyes, my foun- 
tains, toward him is my poverty or misery. 

Eliphalet, E-lif -fa-let, the God of deliverance. 

Eliphaz, E-ly'-faz, the endeavor of God. 

Elisabeth, E-liz' '-a-beth, God hath sworn, the fulness of God. 

Eli / sha, salvation of God. 

Eli / shah, son of Javan ; it is God, God that gives help. 



APPENDIX. 251 

Elishama, E-lish'-a-mahi God hearing. 

Elisheba, E-lish'-e-ba. See Elisabeth. 

Elishua, El-e-shew'-ah, God is my salvation. 

Eliud, E-ly'-ud, God is my praise. 

Eli'zud, God is my strength, my rock. 

Elka'nah, God the jealous, the reed of God. 

Elmo'dam, the God of measure, of the garment. 

Elna / than, God has given. 

E / lon, oak, grove, strong. 

E / lul, cry, outcry. 

Eluzai, E-lu'-za-i, God is my strength. 

Elymas, EV-c-mas, in Arabic, a magician. 

E / mims, fears of terrors, people. 

Emmaus, Em-may'-us, or Em'-ma^us, people despised. 

Em'mor, an ass. 

E'nam, a fountain or well, the eyes of them. 

En'dor, fountain or eye of generation. 

Ene'as, laudable. 

En-eglaim, En-eg'-lay-im, the eye of the calves, of the char- 
iots, of roundness. 

En-gedi, En-ge'-dy, fountain of the goat, of happiness. 

En-mis^pat, fountain of judgment. 

Enoch, Ee'-nok, dedicated, disciplined, well regulated. 

Enon, Ee'non, cloud, his fountain. 

Enos, Ee'-nos, fallen man, subject to all kind of evil. 

En-rogel, En-ro'-gel, the fuller's fountain. 

En-shemesh, En-she'-mesh, the fountain of the sun. 

Epaphras, Ep'-pa-fras, covered with foam. 

Epaphroditus, E-paf-ro-dy'-lus, agreeable, handsome. 

Epenetus, E-pe-nee'-tus, laudable, worthy of praise. 

Ephah, Ee'-fah, weary, to fly as a bird. 

Ephes-dammim, E / -/ez-dam / -mim, the effusion or drop of 
blood. 

Ephesians, E'-fee-se-ans, the people of Ephesus. 

Ephesus, Ef'-fe-sus, desirable ; chief city of Asia Minor. 

Ephphatha, Ef'-fa-tha, be opened. 

Ephraim, E^-fra-im, that brings forth fruit or grows. 

E'phraimite, a descendent of Ephraim. 

Ephratah, Eff-ray'-tak, abundance, bearing fruit. 

Ephrath, Eff'-rath. See Ephratah. 

Ephrathite, Eff'-ralh-ite, an inhabitant of Ephratah, or a 
descendent from Ephraim. 

Ephron, Ef'-ron, dust. 



252 APPENDIX. 

Epicureans, Ep-e-Jcew'-re-ans who gives assistance. 

Er, watch, enemy. 

Erasmus, lovely, amiable. 

E'rech, length, health. 

Esaias, E-zay'-e-as. See Isaiah. 

Esar-haddon, E'-sar-had'-don, that binds, joy, or closes the 

point. 
E'sau, he that does or finishes. 
E'sek, contention. 
Esh-ba'al, the fire of the idol. 
Esh'col, a bunch of grapes. 
Eshtaol, Esk'-ta-ol, stout, strong woman. 
Eshtemoa, Esh-te-mo'-a, which is heard, the bosom of a 

woman. 
Es^i, near me, he that separates. 
Es'rom, the dart of joy, division of the song. 
Esther, Es^-ter, secret, hidden. 
E'tam, their bird or covering. 
E'tham, their strength or sign. 
E / than, strong, the gift of the island. 
Ethanim, Eth'-an-im, strong, valiant. 
Ethbaal, Eth-bay'-al, toward the idol, he that rules. 
Ethiopia, Ee-the-o'-pe-a, in Hebrew, Cush, blackness ; in 

Greek it signifies heat. 
Ethiopians, Ee-the-o'-pe-ans, Africans. 
Eubulus, Yew'-bu-lus, a prudent counsellor. 
Eunice, Yew-ny'-se, good victory. 
Euodias, Yew-o'-de-as, sweet scent. 
Euphrates, Yew-fray'-tes, that makes fruitful. 
Euroc'lydon, the north-east wind. 
Eutychus, Yeio'-te-kus, happy, fortunate. 
Eve, liviag, enlivening. 
Evil-merodoch, Ee'-vil-rne-ro'-dak, or mer'-o-dak, the fool of 

Merodoch, despising the bitterness of the fool. 
Ezekiel, E-see'-ke-el, the strength of God. 
E / zel, going abroad, distillation. 
Ezion-Geber, E'-ze-on-ge'-ber, the wood of the man, counsel 

of the man, of the strong. 
Ez / ra, a helper 

Fe'lix, happy, prosperous. 
Fes / tus, festival, joyful. 
Fortuna'tus, happy, prosperous. 



APPENDIX. 253 

Gaal, Gay'-al, contempt, abomination. 

Gaash. Guy'-ash, tempest, overthrow. 

Gabbatha, Gab'-ba-tha, high, elevated. In Greek, lithoslrotos, 

paved with stones. 
Ga / briel, God is my strength. 
Gad, a band, happy, armed and prepared. 
Gadarenes, Gad-a-ree'ns, surrounded, walled. 
Gad'di, my happiness, my troop, a kid. 
Gaddiel, Gad'-de-cl, goat of God, the Lord is my army. 
Gadites, Gad'-dites, descendants of Gad. 
Gaius, Gay'-e-ws, lord, an earthly man, 
Galatia, Gal-ay's he-a, white, of the color of milk. 
Galatians, Gal-ay'-she-ans, born in Galatia. 
Galbanum, Gal'-ba-num, a gum, sweet spice. 
Galeed, GaV-e-ed, the heap of witness. 
Galilee, Gal'-le-lee, wheel, revolution, heap. 
Galileans, GaMe-lee'-ans, inhabitants of Galilee. 
Gal'lim, who heap up, cover, roll. 
GaKlio, he that sucks or lives upon milk. 
Gamaliel, recompense, camel, weaned of God. 
Gam / madims, soldiers placed in the towers of Tyrus ; men 

who came from Gammade, a town of Phenicia. 
Ga / tam, their lowing, their touch. 
Gath, a press. 

Gath-rim / mon, the press of the granite, exalted press. 
Ga'za, strong, a goat. 
Ge'ba, a hill, a cup. 
Ge / bal, bound, limit. 
Ge / bim, grasshoppers, height. 
Gadaliah, Ged-a-ly'-ah, God is my greatness, fringe of the 

Lord. 
Gehazi, Ge-hay'-zye, valley of sight, of the breast. 
Gemari / ah, accomplishment of the Lord. 
Gennesaret, Gen-ness'-a-ret, or Jen-ness / -a-ret, the garden or 

protection of the prince. 
Genubath, Gen'-u-bath, theft, garden or protection of the 

daughter. 
Ge'ra, pilgrimage, dispute. 
Ge / rah, the twentieth part of a shekel. 
Ge / rar. See Gera. 
Gergesenes, Ger'-ge-seens, those who come from pilgrimage 

or from fight. 
Gerizim, Ger / -re-zim t cutters. 



254 APPENDIX. 

Ger'-shom, a stranger there, a traveler of reputation. 
Ger'shon, his banishment, the change of pilgrimage. 
Ge / shur, the sight of the valley, the vale of the ox or the 

wall. 
Geshurites, Gesh'-u-rytes, inhabitants of Geshm\ 
Ge / ther, the vale of trial, of searching, the press of inquiry. 
Gethsemane, Geth-sem'-a-ne, a very fat valley. 
Giah, Gy'-ah, to guide, draw out, a sigh. 
Gibeah, Gib'-e-ah, a hill. 
Gibson, hill, cup, tha't which is without. 
Gib'eonites, people of Gibeon e 
Gideon, he that bruises, cutting off iniquity. 
Gihon, Gy'-hon, valley of grace, impetuous. 
Gilboa, Gil'-bo-ah, revolution of inquiry. 
Gilead, Gil'-le-ad, the mass of testimony. 
Gileadites, Gil'-le-ad-ites, the inhabitants of Gilead. 
GiFgal, wheel, revolution, heap. 
Giloh, Gy'-loh, he that rejoices, overturns. 
Gilonite, Gy'-lo-nite. 

Girgashite, Gir'-ga-'shite, who arrives from pilgrimage. 
Gittite, Git'-tite, a wine-press. 
Gob, cistern, grasshopper, eminence. 
Gog, roof, covering. 
Go'lan, passage, revolution. 
Golgotha, a heap of skulls. 
Goli'ath, revolution, discovery, heap. 
Go'mer, to finish, accomplish, a consumer. 
Gomorrah, a rebellious people. 
Goshen, approaching, drawing near. 
Go / zan, fleece, pasture, nourishing the body. 
Grecia, Gree-'she-a, Greece, the country of the Greeks. 
Grecians, Gree'-she-ans, Greeks, the inhabitants of Greece. 
Gur, the young of a beast, dwelling, fear. 
Gurba'al, the whelp of the governor. 

Habakkuk, Hab'-ak-uk, he that embraces, a wrestler. 

Hachaliah, Hak-a-ly' '-ah, who waits for the Lord. 

Hachilah, Hak'-e-lah, my trust is in her. 

Ha / dad, joy, noise. 

Hadadezer, Hay'-dad-ec'-zer, the beauty of assistance. 

Hadad-rimmon, Hay' -dad-rim' -mon, the voice of height, the 

invocation of Rimmon, a god of the Syrians. 
Hadas'sah, a myrtle, joy. 



APPENDIX. 255 

TTndo'-rara. their beauty, power, praise. 

Hadrach, Itu/'-drak, point, joy of tenderness, your chamber. 

BTa'gar, a strangle, that fears. 

Hagarenes, Hay'-gar-eens, of the family of Hagar. 

Hagarites, Hay'-gar-itcs. See Hagarenes. 

Haggai, Hag'-ga-i, feast, solemnity. 

Hag'gith, rejoicing. 

Hak'katan, little. 

Halleluiah. Hal-le-lu'-yah, praise the Lord. 

Ham, hot, brown. 

Ha'raan, noise, tumult, he that prepares. 

Ha'math, anger, heat, a wall. 

Hammedatha, Ham-med'-a-thah, or Ham-me-day'-thah, he that 

troubles the law. 
Ha / mon-gog, the multitude of Gog. 
Ha'mor, an ass, clay, wine. 
Ha'mul, godly, merciful. 

Hamu'tal, the shadow of his heat, the heat of the dew. 
Hanameel, Han-am' '-e-el, or Han-am-ee'-el, grace or pity from 

God. 
Hananeel. Han-an-ee'-el, mercy of God. 
Hanani, Ilan-ay'-ny, my grace or mercy 
Hanani'ah, grace or mercy of the Lord. 
Han / nah, gracious, merciful, taking rest. 
Ha'noch, dedicated. 

Ha / nun, gracious, merciful, he that rests. 
Ha / ran, mountainous country, which is enclosed. 
Harbo / nah, his destruction or dryness. 
Ha / rod, astonishment, fear. 
Harosheth, Har / -o-$heth, agriculture, silence, vessel of earth, 

forest. 
Hashmo'nah, diligence, enumeration, embassy, present. 
Ha / tach, he that strikes. 
Havilah, Hat/-c-lah, that suffers pain, brings forth, declares 

to her. 
Havoth-Jair, Hay-vofh-jay'-ir, villages that enlighten. 
Hazael, Haz'-a-el, that sees God. 

Hazarmaveth, Hcty'-zar-may'-velh, court or dwelling of death. 
Hazelelponi, ffay'-zel-eLpo'ny, shade, sorrow of the face. 
Hazeroth, Ifaz-ee'-roth, villages, court. 
Ha / zor, court, hay. 
He'ber, one that passes, anger. 
He / brews, descended from Heber. 



256 APPENDIX. 

Hebron, society, friendship, enchantment. 

Megai, or Hege, Ileg'-a-i, meditation, word, separation. 

He / lam, their army, trouble, or expectation. 

Hel-bon, milk, fatness. 

Heldai, Hel-'da-L or Hel-day'-i, the world. 

He'li, ascending, climbing up. 

Hel / kath-haz / ui , im, the field of strong men, of rocks. 

Herman, their trouble, their tumult, much. 

Hen, grace, quiet. 

Hepher, Hee'-fer, a digger or delver. 

Hephzi-bah, Uef'-ze-bah, my pleasure. 

Hermes, Mercury, gain, refuge. 

Hermogenes, Her-moj'-e-nes, begotten of Mercury, of lucre. 

Her'mon, anathema, destruction. 

Her'monites, the inhabitants of Hermon. 

Herod, Her'rod, the glory of the skin. 

Herodians, Me-ro'-de-ans. 

Hero'dias, the wife of Herod. 

Herodion, ffe-ro'-de-on, song of Juno. 

Hesh'bon, invention, industry, thought, he that hastens to 

understand. 
Heth, trembling, fear. 
Heth'lon, fearful dwelling, his covering. 
Hezeki'ah, strong in the Lord. 
Hez'ron, the dart of joy, division of the song. 
Hiddai, Hid'-da-i, praise, cry. 
Hiddekel, Hid / -de / kel^ a sharp voice. 
Hi'el, the life of God. 
Hierapolis, Hi-er-ap'-po-lis, holy city. 
Higgaion, Hig-gay'-e-on, meditation. 
Hilki'ah, God is my portion, the Lord's gentleness. 
HiFlel, j3raising folly, Lucifer. 
Hin'nom, there they are, their riches. 

Hi'rani, exaltation of life, their whiteness, he that destroys. 
Hit'tites, who are broken or fear. 
Hi'vites, wicked, bad, wickedness. 
Ho / bab, favored and beloved. 
Ho / bah, love, friendship, secresy. 
Hog'lah, his festival, his dance. 
Hophni, Hoff'-ni, he that covers, my fist. 
Hor, who conceives, shows. 
Ho'reb, desert, destruction, dryness. 
Hor-hagidgad, Hor-ha-gidd'-gad, hill of felicity. 



APPENDIX. 257 

Hor'mah, devoted to God, destruction. 

Horonairn, Hor-o-nay'-im, anger, raging. 

Horonite, Hor'-o-nyte, anger, fury, liberty. 

Hosea, and Hoshea, Ho-zee'-a, and Jlo-shee'-a, Savior. 

Hul, infirmity, bringing forth children. 

Hul'dah, the world, a prophetess. 

Hur, liberty, whiteness, cavern. 

Hushai, ffew'-sha-i, their haste, sensuality or silence. 

Huz'zab, molten. 

Hymeneus, ffy-men-ee'-us, nuptial, marriage. 

Ib'har, election, he that is chosen. 

Tchabod, I/tZ-a-bod, where is the glory ? 

Iconium, I-ko'-ne-um. 

Id'do, his hand, power, praise, witness. 

Idumea, Id-ew-mee'-a, red, earthy. 

Igdali'a, the greatness of the Lord. 

Fjon, look, eye, fountain. 

Illyricum, Il-lir^-re-cum, joy, rejoicing. 

Im / lah, plentitude, repletion, circumcision. 

Imman'uel, a name given to our Lord Jesus Christ, signifying 

God with us. 
Im / rah, a rebel, changing. 
India, In'-de-a, praise, law. 
Iphedeiah, If-fe-dy'-ah, or If-fe-deef-ah, the redemption of the 

Lord 
Fra, city, watch, spoil, heap of vision. 
Frad, wild ass, heap of descents, of empire. 
Irijah, I-ry'-jah, the fear, vision, or protection of the Lord. 
Isaac, I'-zak, laughter. 

Isaiah, l-zay'-yah, or I-zay'-ea-ah, the salvation of the Lord. 
Iscah, Is'-kah, he that anoints, or covers. 
Iscariot, Is-kar'-re-ot, is thought to signify a native of the 

town of Iscarioth. 
Isl/bak, empty, forsaken, abandoned. 
Ishbi-benob, Ish'-by-bee'-nob, he that sits in the prophecy, 

conversion. 
Ish-boshetb, Ish'-bo-sheth, a man of shame. 
Ishmael, Ish'-ma-el, God who hears. 
Ishmaelites, Ish'-ma-el-ites, the posterity of Ishmael. 
Israel, Is'-ra-el, a prince with God, prevailing with God, 

that wrestleth with God. 
Israelites Is / -ra-el-iles J the posterity of Israel, or Jacob. 

22 



258 



APPENDIX. 



Issachar, Is'-sa-kar, price, reward. 

Italian, I-taV-e-an, belonging to Italy. 

Italy, lf-ta-le, a Latin word that has its original from viiulus, 

or vitula, -a calf,"' or from a king called Italus. 
Ith'amar. island of the palm tree, wo to the palm or change. 
Ithiel, Ith'-e-el, God with me. sign 
Ithream. Ith'-re-am, excellence of the people. 
Iturea, lt-v^ree / -a ) which is guarded, a country of mountains. 
I'vah, iniquity. 

Jaalam, Ja-ay'-lam. hidden, young man, kids. 
Jaazania. Ja-az-c-ny'-ah, whom the Lord will hear, the bal- 
ances, the arms. 
Ja'bal, which glides away, produces. 
JaVbOk, evacuation, dissipation. 
Ja / besh, dryness, confusion, shame. 
Jabesh-gilead, Jay' '-bezh-gil' '-e-ad. 
Ja / bez, sorrow, trouble. 
Ja'bin, he that understands, he that builds. 
Jabneel, Jab'-ne-el, building, or understanding of God. 
Jacbin, Jay'-kin. that strengthens. 
Ja'cob, he that supplants, the heel. 
Ja'el. he that ascends, a kid. 
Jah. the everlasting God. 
Ja'haz. dispute, going out of the Lord, 
Jahaza. Ja-hay^-za, the same as Jahaz. 
Jair, Jay'-er. my light, who diffuses light. 
Jairus, Jay'-e-rus, or Ja-i'-rus, is enlightened. 
Jam'bres, the sea with poverty. 
James, the same as Jacob. 
Jan'na. who speaks, who answers, affliction. 
Jannes, Jan'-nez, the same as Janna. 
Japheth, Jay'-feth, persuades, handsome. 
Japhia. Ja-fy'-ah, which enlightens, groans. 
Ja'reb, a revenger. 

Jarred, he that descends or commands. 
Jabber, righteous. 

Ja'son, he that cures, gives medicines. 
Ja'van. that deceives, clay. 
Ja / zer, assistance, he that helps. 
Je / bns. treads under foot, contemns. 
Jeb'usites, inhabitants of Jebus. 
Jeconi'ah, preparation or stedfastness of the Lord. 



APPENDIX, 259 

Jeddi'el, the knowledge or joy of God. 

Jedidah, Jed-dy'-dah, well-beloved, amiable. 

Jedidiah, Jed-e-dy' -ah, beloved of the Lord. 

Jeduthun, Jed-ew'-thun, or Jed'-ew-thun, his law, who gives 
praise. 

Jegar-sahadutha, Je'-gar-say-ha-dew-tha, the heap of wit- 
nessing. 

Jehoahaz, Je-ho-ay'-haz, the prize or possession of the Lord. 

Jehi/ash, the fire or vicitm of the Lord. 

Jehoiachin, Je-hoy'-a-kin, preparation or strength of the 
Lord. 

Jehoiada, Je-hoy'-a-dah, knowledge of the Lord. 

Jehoiakim, Je-hoy'-a-kim, the resurrection of the Lord. 

Jehon'adab. See Jonadab. 

Jeho'ram, exaltation, rejected of the Lord. 

Jehosh'aphat, God judges. 

Jehovah, the incommunicable name of God, self-existing. 

Jehovah-jireh, Je'-ho-vah-jy'-rey, the Lord will see or pro- 
vide, will be manifested. 

Jeho / vah-nis / si, the Lord my banner. 

Jehovah-shalom, Je-ho'-vah-shay'-lom, or shaV-lom, the Lord 
send peace. 

Jeho'vah-sham'mah, the Lord is there. 

Jeho / vah-tsid / kenu, the Lord our righteousness. 

Jehu, Je'-hew, he that is, or exists. 

Jehudijah, Je-hew'-di-jah, praise of the Lord. 

Jemi'ma, handsome as the day. 

Jephthah, Jef-thah, he that opens. 

Jephunneh, Je-fun' '-neh, he that beholds. 

Je / rah, the moon, to scent or smell. 

Jerahmeel, Je-ram'-me-el, mercy or love of God. 

Jeremi'ah, grandeur of the Lord. 

Jericho, Jei^-re-ko, his moon, sweet smell. 

Jer'iraoth, eminences, he that fears or rejects death. 

Jerebo / am, fighting against, increasing the people. 

Jerubbaal, Jer-ub-bay'-al, he that revenges the idol, let Baal 
defend his cause. 

Jerubbesheth, Je-rub'-be-sheth, let the idol of confusion defend 
itself. 

Jerusalem, the vision or possession of peace. 

Jeru'sha, he that possesses the inheritance, exiled. 

Jeshimon, Jesh'-e-mon, solitude, desolation. 

Jeshua, Jesh'-a-a, a Savior. 



260 APPENDIX. 

Jeshurun, Jesk-ew'-run, upright. 

Jes'se, to be, my present. 

Jesui, Jes'-u-i, who is equal, flat country. 

Jesuites, Jes'-u-ites, the posterity of Jesui. 

Je'sus, the holy name Jesus, Savior, who saveth his people 

from their sins. 
Jether, he that excels, remains, searches. 
Jeth^o, his excellence or posterity. 
Je'tur, he that keeps, succession, mountainous. 
Je'ush, devoured, gnawed by the moth. 
Jew, Jews, so called from Judah. 
Jewess, Jewish, Jew'ry. 
Jez'ebel, island of the habitation, wo to the habitation, isle 

of the dunghill. 
Jezrahiah, Jez-ra-hy'-ah, the Lord is the east, the Lord arises. 
Jezreel, Jez'-re-el, or Jez-ree'-el, seed of God, dropping of the 

friendship of God. 
Jezreelite, Jez'-re-el-ite, or Jez-ree'-eLite, an inhabitant of 

Jezreel. 
Jidlaph, Jid'-laf, he that distils, hands joined. 
Joab, paternity, having a father, voluntary. 
Jo'ah, who has a brother, brother of the Lord. 
Joanna, the grace or mercy of the Lord. 
Jo'ash, who despairs, burns, is on fire. 
Job, he that weeps, cries, or speaks out of a hollow place. 
Jochebed, JoV-ke-bed, glorious, honorable, a person of merit, 

the glory of the Lord. 
Jo / el, that wills, commands, or swears. 
Joezer, Jo-ee'-zer, he that aids. 
Jo'ha, who enlivens and gives life. 
Joha'nan, who is liberal and grants favor. 
John, the gift or mercy of the Lord. 
Jok'shan, hard, difficult, scandalous. 
Jok'tan, small, disgust, weariness, dispute. 
Jon / adab, who acts in good earnest. 
Jonah, or Jo / nas, a dove, he that oppresses. 
Jonathan, given to God. 
Joppa, beauty, comeliness. 
Jo'ram, to cast, elevated. 
Jordan, the river of judgment, that rejects judgment, 

descent. 
Jo'rim, he that exalts the Lord. 
Jo'se, raised, who exists, or pardons, Savior. 



APPENDIX. 261 

Joseph, Jo-'sef, increase, addition. 

Joses, Jo'-sez. See Jose. 

Josh'ua, the Lord, the Saviour. 

Josi'ah, the fire of the Lord. 

Jo'tham, perfection of the Lord. 

Jubal, Jew'-bal, he that runs, he that produces, a trumpet. 

Jubilee, Jew'-be-lee, a feast of the Jews, every fiftieth year ; 

in Hebrew, Jobel, a ram's horn, or a trumpet by which the 

jubilee year was proclaimed. 
Ju'dah, the praise of the Lord. 
Ju'das, the same as Judah. 
Judea, Jew-dee'-ah, a country. 
Ju'lia, downy. 
Junius, the same as Julia. 
Ju'nia, from Juno, or from juventus, youth. 
Jupiter, Jew'-pe-ter, as if it were juvans pater, the father 

that helpeth. 
Jus / tus, upright. 

Kabzeel, Kab'-ze-el, the congregation of God. 

Ka'desh, holiness. 

Kadesh-barnea, Kay / -desh-bar- / ne-a, or bar-nee / -ah, holiness 

of an inconstant son, of the corn, of purity. 
Kad / miel, God of rising. 
Ke / dar, blackness, sorrow. 
Kedemah, Ked / -de-?nah, oriental. 
Kedemoth, Ked' '-de-moth, old age, orientals. 
Keilah, Ky'-lah, she that divides or cuts. 
Kemuel, Kem'-w-el, God is risen. 
Ke'naz, this nest, lamentation, possession. 
Ke / nites, possession, lamentation, nest. 
Keren-happuch, Kee'-ren-hap'-puk, the horn or child of 

beauty. 
Kerioth, Ker'-re-oih, the cities, the callings. 
Keturah, Ke-tew'rah, he that burns, or makes the incense to 

fume, odoriferous. 
Keziah, Ke-zy-ah, superfices, angle, cassia. 
Ke'ziz, end, extremity. 
Kibroth-hattaavah, Kib'-roih-hat-tay f -a~vah, the graves of 

lust. 
Kid / ron, obscurity, obscure. 
Kir, a city, a wall, a meeting. 
Kir-haraseth, Kir-har'-ra-seth, the city of the sun. 



262 APPENDIX. 

Kiriathaim, Kir'-e-ath-ay'-im, the two cities, the callings. 

Kir'jath, city, vocation, lesson, meeting. 

Kirjath-ar / ba, the city of four. 

Kir'jath-a'rim, city of cities, the city of those that watch. 

Kir'jath-ba'al, the city of Baal, of those that command, of 

those that possess. 
Kirjath-jearim, Kir'-jath-je'-a-rim, the city of woods. 
Kir'jath-san'nah, the city of the bush, of enmity. 
Kirjath-sepher, Kir'-jath-see'-fer, the city of letters, the book. 
Kish, hard, difficult, straw. 
Kish'ron, making sweet, perfuming. 
Kit'tim, they that bruise, gold, coloring. 
Ko / hath, congregation, obedience, to make blunt. 
Kohathites, Ko'-hath-ites, the posterity of Kohath. 
Ko'rah, bald, frozen. 

La / ban, white, shining, gentle. 

Lachish, Lay'-kish, she walks, who exists of himself. 

La'el, to God, to the almighty. 

Lah'mi, my bread, my war. 

La / ish, a lion. 

La'mech, poor, made low, who is struck. 

Laodicea, Lay-o-de-see'-a, just people. 

Laodiceans, Lay-o-de-see'-ans, inhabitants of Laodicea. 

Lapidoth, Lap'-pe-doih, enlightened, lamps. 

Lazarus, Laz'-za-rus, the help of God. 

Le / ah, weary, tired. 

Leb'anon, white, incense. 

Lebbeus, Leb-bee'-us, a man of heart. 

Lehabim, Le'-ha-bim, or Le-hay'-bim, flame, the points of a 

sword. 
Le'hi, jaw bone., 
Lem'uel, God with them. 
Le'vi, who is held and associated. 
Le'vites, the posterity of Levi. 
Lfi/nah, Lib'ni, white, whiteness. 

Lybia, LiV-e-a, in Hebrew, Lubin, the heart of the sea. 
Lybians, Lib'-e-ans, the people of Lybia. 
Li'nus, nets. 

Lo-am'mi, not my people. 
Lo'is, better. 
Lo-ruhamah, Lo-ru-hay'-mah, not having obtained mercy, 

not pitied. 



APPENDIX. 263 

Lot, wrapt up, myrrh, rosin. 

Lu'cas, luminous. 

Lucifer, Lu'-se-fer, bringing light. 

Lucius, Lit,' -she-us. See Lucas. 

Lud, maturity, generation. 

Luke. See Lucas. 

Luz, separation, departure. 

Lycaonia, Ly-ka-o'-ne-a, she- wolf. 

Lyd'da, the name of a city. 

Lysa'nias, that drives away sorrow. 

LyS / tra, that dissolves or disperses. 

Maachah, 3fay'-a-kah, to squeeze. 

Maaseiah, 3Ia-a-sy'-ah, the work of the Lord. 

Macedonia, 3Ias-se-do / -ne-a, adoration, prostration. 

Machir, 3Iay'-kir, he that sells or kn ws. 

Machpelah, Mak-pee'-lah, double. 

Magdala, Mag'-da-lah, tower, greatness. 

Magdalene, 3fag / -da-le / -ne, tower, grand, elevated. 

Ma / gog, roof, that dissolves. 

Magor-missabib, May'-gor-mis'-sa-bib, fear, round about. 

Mahalaleel, Ma-ha-la-lee^-el, he that praises God. 

Mahalath, Ma-hay'-lath, melodious song, infirmity. 

Mahanaim, Ma-ha-nay'-im, the two fields or armies. 

Maher-shalal-hash-baz, May'-er-shaV-hash'-baz, making speed 
to the spoil. 

Mah'lah, the same as Mahalath. 

Mah'lon, song, infirmity. 

Makkedah, Mak'-ke-dah, adoration, prostration. 

Malcham, MaV-kam, their king. 

Malchi-shua, 3fal / -ke-shew / -ah, my king is a savior. 

Malchus, MaV-kus, king or kingdom. 

Mam'mon, riches. 

Mam're, rebellious, bitter, that changes. 

Manaen, Man'-a-en, or Ma-nay'-en, a comforter, he that con- 
ducts them. 

Manas'seh, forgetfulness, he that is forgotten. 

Maned, May'-neh, a species of money. 

Manoah, Ma-no'-ah, rest, a present. 

Ma'on, house, crime. 

Ma'ra, bitterness. 

Ma'rah, the same as Mara. 

Marcus, polite, shining. 



264 APPENDIX. 

Mark, the same as Marcus. 

Mars'-hill', the place where the judges of Athens held their 

supreme council. 
Mar'tha, who becomes bitter. 

Ma'ry, exalted, bitterness of the sea, mistress of the sea. 
Masrekah, Jfas'-re-kah, whistling, hissing. 
Mas'sah, temptation. 
Matri, rain, prison. 
Mat'tan, the reins, the death of them. 
Mattathias, Mat-ta-thy'-as, the gift of the Lord. 
Mat-that, gift, he that gives. 
Matthew, given a reward. 
Matthias, Ma-thy'-as. See Mattathias. 
Maz / zaroth, the twelve signs. 
Me'dad, he that measures, the water of love. 
Me / dan, judgment, process, measure, covering. 
Medes, Mee'ds, people of Media. 
Media, Mee'-de-a, measure, covering, abundance. 
Megiddo, Me-gid'-do, that declares, his precious fruit. 
Megiddon, 31e-gid / -don, the same as Megiddo. 
Mehetabel, 3fe-hef-ta-ble, how good is God ! 
Mehujael, Ma-hu-jay'-el, who proclaims God, God that blots 

out. 
Melchi, Mel'-lcy, my king, my counsel. 
Melchizedek, Mel-kiz'-ze-deJc, king of righteousness. 
Melita, Me-ly'-ta, or Me-lee'-la, affording honey. 
Memphis, Mem'-fis, by the mouth. 
Memucan, Jle-mew'-kan, impoverished, to .prepare, certain, 

true. 
Menahem, Men'-na-hem, comforter, who conducts them. 
Mene, Mee'ne, who reckons, who is counted. 
Mephibosheth, Me-fiV -bo-sheih, out of my mouth proceeds 

reproach. 
Me / rab, he that fights, he that multiplies. 
Merari, Me-ray'-ry, bitter, to provoke. 
Mercu'rius, a false god ; from the Latin word mercari, " to 

buy or sell," because he presided over merchandise; in 

Greek, hermes, "orator" or "interpreter." 
Merib-bala, Mer-ib' '-ba-ai, or Mer'-ib-bay'al, rebellion, he that 

resists Baal, and strives against the idol. 
Meribah, Mer / -re-bah, dispute, quarrel. 
Merodach, Mer / -ro-dak ) bitter, contrition ; in Syriac, the little 

lord. 



APPENDIX. 265 

Merodach-baladan, Mer^-ro-dak-baV-la-dan, or ba-lay'-dan, 
who creates contrition, the son of death, of thy vapor. 

Me'rom, eminences, elevations. 

Me'roz, secret, leanness. 

Meshach, Mee'-shak, that draws with force, that surrounds 
the waters. 

Meshech, Mee'-shek, who is drawn by force, shut up, sur- 
rounded. 

Meshelemiah, Mesh-el-e-my'-ah, peace, perfection, retribution 
of the Lord. 

Mesopotamia, Mes-o-po-tay'-me-a, in Hebrew, Aramnaharaim, 
that is, " Syria of the two rivers." In Greek it also sig- 
nifies ' between two rivers." 

Messiah, Me-sy'-ah, anointed. 

Me / theg-am / mah, the bridle of bondage. 

Methusael, Me-thew'-sa-el, who demands his death. 

Methuselah, Me-theu/-se-lah, he has sent his death. 

Mi'cah, poor, humble, who strikes, is there. 

Micaiah, Mi-cay'-e-ah, who is like to God ? the lowliness of 
God. 

Michaiah, My-hay'-e-ah, Michael, My'-ka-el, the same as Mi- 
caiah. 

Michal, My'-kal, who is it that has all ? who is perfect ? 

Michmash, 3Iik / -mash, he that strikes, the poor taken away. 

Midian, Mid'-de-an, judgment, measure, covering. 

Midianites, Mid'-de-an-ites, people of Midian. 

Mig / dol, a tower, greatness. 

Mig / ron, fear, a barn, from the throat. 

MiKcah, queen. 

Mil'com, their king. 

Miletum, My-lee'-tum, red, scarlet. 

Mil'lo, fulness, repletion. 

Min'ni, disposed, reckoned. 

Min'nith, counted, prepared. 

Miriam, Mii^-re-am, exalted, bitterness of the sea, mistress 
of the sea. 

Mis / gab, the high fort or rock. 

Mishael, Mish'-a-el, asked for, lent, God takes away. 

Misrephoth-maim, Mis' '-re-foth-ma'-im, the burnings of the 
waters, furnaces where metals are melted. 

Mitylene, Alit-e-lee'-ne, purity, press. 

Mi'zar, little. 

Miz'pah, a sentinel, speculation, that waits for. 

23 



266 APPENDIX. 

Miz'peh, the same as Mizpah. 

Mizraim, Miz-ray'-im, tribulation, in stratis. 

Mnason, Nay'-son. a diligent seeker, betrothing, an extorter. 

Mo / ab, of the father. 

Moabites, Mo'-ab-ites, the descendants of Moab. 

Moladah, Mol'-a-dah, or Mo-lay'-dah, birth, generation. 

Molech, Mo'-lek, king. 

Moloch, Mo'-lok, the same as Molech. 

Mordecai. Mo^-de-cay, contrition, bitter, bruising; in Syriac, 
pure myrrh. 

Mori'ah, bitterness or fear of the Lord. 

Mosera, Mo-see / ra^ Moseroth, Mo-se^-roth, erudition, disci- 
pline, bond. 

Mo / ses, taken out of the -water. 

Mu'shi, he that touches, withdraws himself. 

My'ra, I flow, pour out, weep. 

Mysia, Mish'-e-a, criminal, abominable. 

Naaman, Na-ay'-man, beautifol, agreeable, that prepares 

himself to motion. 
Naamathite. Na-ay' '-ma-thite, of Naamath. 
Naashon, Na-ash'-on, that foretells, serpent. 
Na'bal, a fool, senseless. 
Na'both, words, prophecies, fruits. 
Na'dab, free and voluntary gift, prince. 
Nagge. Xag'-gee, brightness. 

Naharai, Na-har'-ra-i, or Na-ha-ray'-i, my nostrils, hoarse, hot. 
Nahash, Nay / -hash, snake, one that foretells, brass. 
Nahor, hoarse, hot, angry. 
Nahshon, JVay'-shon. See Naashon. 
Na'hum, comforter, penitent, their guide. 
Na'in, beauty, pleasantness. 
Naioth, Nay'-e-oth, beauties, habitations. 
Naomi, JYa'-o-my, beautiful, agreeable. 
Naphish, Nay'-jish, the soul, he that refreshes himself, that 

respires ; in Syriac, that multiplies. 
Naphtali, Naf'-ta-ly, comparison, likeness, that fights. 
Narcissus, Nar-sis' '-sus, astonishment. 
Nathan, who gives, or is given. 
Nathanael, Na-than'-yel, the gift of God. 
Nathan-melech. Xay'-than-me'-le'k, gift of the king. 
Na / um. See Nahum. 
Nazarene, Kaz-a-ree / n, kept, flower. 



APPENDIX. 267 

Nazareth, Ncuf-a-reth, separated, sanctified. 

Neapolis, Ne-ap'-po-lis, new city. 

Nebaioth, Ne-bay'-yoth, prophecies, fruits. 

Ne'bat, that beholds. 

Ne'bo, that speaks, prophecies, or fructifies. 

Nebuchadnezzar, Neb-ew-kad-nez'-zar, tears and groans of 

judgment. 
Nebuzar-adan, Neb-ew-zar'-ra-dan, fruits or prophecies of 

judgment, winnowed, spread. 
Necho, JVee'-ho, lame, who was beaten. 
Nehelamite, Ne-heV-a-myte, dreamer, vale, brook. 
Nehemiah, Ne-he-my' '-ah, consolation, repentance, or rest of 

the Lord. 
Nehiloth, Ife-hee'-loth, flute, hautboy, cornet. 
Nehushta, Ne-hush'-tah, snake, soothsayer. 
Nehush'tan, which is of brass or copper, a trifle of brass. 
Ner, lamp, brightness, land new tilled. 
Nereus, Nee'-ree-us. See Ner. 
Neri, Neef-ry, my light. 
Neri'ah, light and lamp of the Lord. 
Nethaneel, Ne-than" '-ne-el. See Nathanael. 
Nethania, Neth-a-ny'-ah, the gift of the Lord. 
Nethinims, Ntth'-c-nims, given, offered. 
Nib'haz, that fructifies, to prophecy, to speak. 
Nicanor, Ny-kay'-nor, a conqueror, victorious. 
Nicodemus, Nik-o-dee'-mus, innocent blood ; in Greek, the 

victory of the people. 
Nicolaitans, Nik-o-lay'-e-tanz, the followers of Nicolas. 
Nicolas, Nik'-o-las, victor of the people. 
Nicopolis, Ny-kop'-po-lis, the city of victory. 
Niger, Ny'-jer, black. 
Nim'rim, leopard, l-ebellion, change. 
Nim'rod, rebellious, sleep of descent. 
Nim'shi, rescued from danger, that touches. 
Nineveh, Nin'-ne-veh, agreeable dwelling. 
Ninevites, Nin'-ne-vites, people of Nineveh. 
Ni'san, banner ; in Syriac, a miracle. 
Nis'roch, flight, standard, proof. 
No, a stirring up, a forbidding. 
Noadi'ah, witness of the Lord. 
No'ah, repose, rest, consolation. 
Nob, discourse, prophecy. 
No'bah, that barks or yelps. 



263 



APPENDIX. 



Nod, vagabond. 

Noph, Nojf. honey-comb, a sieve, that drops. 

Nun. son, posterity, durable. 

Nymphas. Xim'-fas, spouse, bridegroom. 

Obadi'ah, servant of the Lord. 

O'bal, inconvenience of old age, of the flux. 

O'bed. a servant. 

/ bed-e / dom, the servant of Edom, the Idumean. the laborer 

of the man. 
/ bil. that -weeps, deserves to be bewailed, ancient. 
Oc'ran. disturber. 
CKded, to sustain, to lift up. 
Og. a cake, bread baked in the ashes. 
O'hel. tent, tabernacle, brightness. 
Olympas. O-lim'-pas. heavenly. 
7 mar. he that speaks, bitter. 

Omega. 0-mee / -ga. the last letter of the Greek alphabet. 
Om'ri. a sheaf of corn, rebellion, bitter. 
On. pain, force, iniquity. 
O'nan. pain, strength, iniquity. 
Onesimus. O-nes'-se-mus. profitable, useful. 
Onesiphorus. On-ne-sif '-fo-rus, who brings profit. 
Ophel, C/-fel. tower, obscurity. 
Ophir. O'-fir. ashes. 
Ophrah. Oif'-rah. dust, fawn, lead. 
O'reb, a raven, caution, evening. 
Orion, O-ry'-on. the name of a constellation. 
Or'nan. that rejoices, their bow or ark. 
Or'pah. the neck, skull, nakedness of the mouth. 
Oth/ni. my time, my hour. 
Othniel. Oth'-ne-el. the hour of God. 
O'zem that fasts, their eagerness. 
Ozias, O-zy'-as. strength from the Lord. 

Paarai, Pay'-a-ray. or Pay-a'-ry, opening. 

Padan-aram, Pay' -dan-ay' -ram. Padan of the field, and Aram 

Syria. 
Pagiel, Pay'-je-el. prevention or prayer of God. 
Palestina. Pal-es-ty'-na. which is covered 
Pal'ti. deliverance, flight. 

Pamphylia, Pam-fiV-le-a. a nation made up of every tribe. 
Paphos, Pay'-fos. which boils, is very hot. 



2G9 

Pa'ran, beauty, glory, ornament. 

Par'bar, a gate or building belonging to the temple. 

Pai/menas, that abides and is permanent. 

Parosh, Pay'-rosh, a flea, fruit of the moth. 

Parshandatha, Par-shan'-da-tah, revelation of corporeal im- 
purities, of his trouble. 

Parthians, Par'-the-ans, horsemen, 

Paruah, Pa-rew'-ah, flourishing, that flies away. 

Parva / im, supposed to be Peru or Ceylon. 

Pash'ur, that extends the hole, whiteness. 

Patara, Pa-tay'-rah, which is trodden under foot. 

Pathros, Path'-ros, or Pay'-thros, mouthful of dew. 

Pat'mos, mortal. 

Patrobas, Pat'-ro-bas, paternal, that pursues the steps of his 
father. 

Pau, Pay'-ew, that cries aloud, appears. 

Paul, Paul'us, a worker. His former name was Saul, a 
sepulchre, a destroyer. 

Pedahzur, Ped-ha-zur, savior, strong and powerful, stone of 
redemption. 

Pedaiah, Ped-ay'-e-ah, redemption of the Lord. 

Pe'kah, he that opens, or is at liberty 

Pekahiah, Pek-a-hy'-ah, it is the Lord that opens. 

Pe'kod, noble, rulers. 

Pelati / ab, let the Lord deliver. 

Pe / leg, division. 

Pelethites, Pel'-eth-iiez, judges, destroyers. 

Peniel, Pe-ny'-el, face or vision of God. 

Penin'nah, precious stone, his face. 

Peniel. See Peniel. 

Peor, Pe^-or, hold, opening. 

Per'ga, very earthy. 

Per'gamos, height, elevation. 

Perizzites, PeT^-iz-zytes, the name of a people who dwell in 
villages. 

Persia, Pei/sis, that cuts, nail, horseman. 

Peter, a rock, a stone. 

Pethu'el, mouth or persuasion of God. 

Phalec, Fay'-lek. See Peleg. 

Phallu, Fal'-lu, admirable, hidden. 

Phalti, Fal'-ty, deliverance, flight. 

Phanuel, Fa-new'-el, face or vision of God. 

Pharaoh, Fay'-ro, that disperses, that discovers. 



270 



APPENDIX. 



Pharez, Fay'-sez, division, rupture. 

Pharpar. Fa^-par, that produces fruits, fall of the bull. 

Phebe, Fee / -be, shining, pure. 

Phenice, Fe-ni/se, red, purple. 

Phicol, Fy'-kol, the mouth of all, perfection. 

Philadelphia, Fil-a-del'-fe-a, the love of a brother. 

Philemon, Fil-ee'-mon. or Fy-lee'-mon, that is affectionate. 

Philetus, FH-ee'-tus, or Fy-lee'-tus, amiable, beloved. 

PhiFip, warlike, a lover of horses. 

Philippi, FiMip'-pi, the same as Philip. 

Philistia, Fil-lis'-te-a, or Fy-lis'-te-a, the country of the Phil- 
istines. 

Philistines, Fil-li^-tines, or Fy-lis'-tins, those that dwell in 
villages. 

Philologus, Fil-loV '-lo-gus, lover of learning. 

Phinehas, Fifi'-ne-has, a bold countenance. 

Phlegon, Fle'-gon, zealous, burning. 

Phrygia, Frij'-e-a, dry, barren. 

Phurah, Few'-rah, that bears fruit, that grows. 

Phygellus, Fy-jel'-lus, fugitive. 

Pi-be / seth, the mouth of despite. 

Pi-hahiroth, Py-ha-hi'-roth, the mouth, the pass of Hiroth, 
the opening of liberty. 

Palate, who is armed with a dart. 

Pi'non, gem, that beholds. 

Pirathon, Fi^-a-thon, his dissipation, deprivation; in Syriac, 
his vengeance. 

Pis'gah, hill, eminence, fortress. 

Pisidia, Py-sid'-e-a. pitch, pitchy. 

Pi'son, changing, doubling, extended. 

Pi'thom, their mouthful, bit. consummation. 

Pi'thon, his mouth, his persuasion. 

PoKlux, a boxer. 

Pontius, Pon'-she-us, marine, belonging to the sea. 

Pon'tus, the sea. 

Poratha, Poi^-a-tha, fruitful. 

Porcius, Por^-she-us. 

Potiphar, Pot'-te-far, bull of Africa, fat bull. 

Poti-pherah, Pot-if'-fe-rah, or Pot-e-fee'-rah, that scatters or 
demolishes the fat. 

Prisca, Pris'-kah, ancient. 

Priscilla, Pris-eil'-iah, the same as Prisca. 

Prochorus, Prok'-o-rus, he that presides over the choirs. 



APPENDIX. 271 

Publius, Pnb'-le-us, common. 

Pudens, Peu/-dens, shamefaced. 

Pul, bean, destruction. 

Pu'non, precious stone, tliat beholds. 

Pur, lot. 

Puteoli, Pew-tee' '-o-ly, a city in Campania. 

Putiel, Peu/-te-el, God is my fatness. 

Quar'tus, the fourth. 

Raamah, Ray / -a-mah ) or Ra-aif-mah, greatness, thunder, evil, 

bruising. 
Raamses, Ra-am'-ses. See Rameses. 
Rab'bah, powerful, contentious. 

RaVmag, who overthrows a multitude, chief of the magicians. 
Rab'saris, grand master of the eunuchs. 
Rab'shakeh, cup-bearer of the prince, chamberlain. 
Rachab, Ray'-kab, proud, strong, enlarged. 
Rachal, injurious, perfumer. 
Rachel, Ray'-tshel, a sheep. 
Ragau, Ray'-gaw, a friend, a neighbor. 
Raguel, Rag-ew'-el, shepherd or friend of God. 
Ra'hab, proud, strong, quarrelsome. 
Ra'hab, large, extended, public place. 
Rak'kath, empty, spittle. 
Rak'kon, vain, mountain of lamentations. 
Ram, elevated, who rejects. 
Ramah, Ruy'-mah, the same as Ram. 
Ramath, Ray / -math, raised, lofty. 
Ramathaim-zophim, Ray-math-ay'-im-zo'-fim, the same as] 

Ramah. 
Ra'math-le'hi, elevation of the jaw bone. 
Rameses, Ram'-e-ses, thunder, he that destroys evil. 
Ramiah, Ram-i'-ah, exaltation of the Lord. 
Ra'moth, high places. 
Rapha, Ray / -fa, relaxation, physic. 
Raphael, Ray-fay / -el. See Rephael. 
Raphu, Ray'-few, cured, comforted. 
Re / ba, the fourth, a square, that stoops. 
Rebek'ah, fat, quarrel appeased. 
Rechab, Ref-kab, square, chariot, rider. 
Rechabites, Re'-kab-ites, the posterity of Rechab. 
Regem, Re'-gem, that stones, purple. 



272 APPENDIX. 

Regem-melech, Re-jem'-me-lek, he that stones the king, the 

purple of the king. 
Rehabi'ah, breadth, place of the Lord. 
Re'hob, breadth, extent. 
Rehobo'am, who sets the people at liberty, space of the 

people. 
Reho'both, spaces, places. 
Return, compassionate, friendly. 
Re'i, my shepherd, companion, my evil. 
Remali'ah, the exaltation of the Lord. 
Rem'mon, greatness, a pomegranate tree. 
Remphan, Rem'-fan, the name of an idol, which some think 

to be Saturn. 
Rephael, Re' -fa-el, the medicine of God. 
Rephaim, Rephaims, Re-fay'-im, giant, physician, relaxed. 
Rephidim, Ref'-e-dim, beds, places of rest. 
Resin, Ree'-sen, a bridle or bit. 
Reu, Ree'-ew, his friend, his shepherd. 
Reuben, Rew'-ben, who sees the son, vision of the son. 
Reu'benites, the posterity of Reuben. 
Reuel, Re-yew'-el, shepherd or friend of God. 
Reumah, Re-yew' -mah, lofty, sublime. 
Rezeph, Ree'-zejf, a pavement, burning coal. 
Re / zin, voluntary, runner. 
Re / zon, lean, secret, prince. 
Regium, Ree'-je-um, rupture, fracture. 
Rhesa, Ree'-sah, will, course. 
Rhoda, Ro'-dah, a rose. 
Rhodes, Ro'des, the same as Rhoda. 
Rib'lah, quarrel that increases or spreads. 
Rim / mon, exalted, pomegranate. 
Riphath, Ry'-fath, remedy, release. 
Ris'sah, watering, distillation, dew. 
Riz-pah, bed, extension, coal. 
Rogel, Ro'-jel, a foot ; in Syriac, custom. 
Romamti-ezer, Ro-mam-te-ee'-zer, exultation of help. 
Ro'man, strong, powerful. 
Rome, strength, power. 
Rosh, the head, the beginning. 
Ru'fus, red. 

Ruhamah, Ru-hay'-mah, having obtained mercy. 
Ru'mah, exalted, rejected. 
Ruth, filled, satisfied. 



APPENDIX. 273 

Sabe'ans, captivity, conversion, old age. 

Sabtecha, Sab'-te-kah, that surrounds, 

Sadoc, just, justified. 

Sa'lah, mission, dart ; according to the Syriac, that spoils. 

Salamis, Sal'-la-mis, shaken, tossed, beaten 

Salathiel, Sal-ay'-the-el, I have asked of God. 

Sa'lem, complete, peace. 

Sa'lim. See Shalim. 

Sal'mon, peaceable, perfect, that rewards. 

Salmone, Sal-mo'-ne, peaceable. 

Salome, Sa-lo'-me. See Salmon. 

Samaria, Sa-may'-re-a, his guard, prison, or diamond; in 

Hebrew, S homer on. 
Samaritans, people of Samaria. 
Sam'lah, raiment, his left hand, his name. 
Sa'mos, full of gravel. 
Samothracia, Sam-o-thray'she-a, an island, so called because 

it was peopled by Samians and Thracians. 
Sam / son, his sun ; according to the Syriac, his service, here 

the second time. 
Sam'uel, heard or asked of God. 
SanbaKlat, bush or enemy in secret. 
Saph, Saff, rushes, end, threshold. 
Saphir, Sof'-fir, or Say'-fir, a city. 
Sapphira, Saf-fy'-rah, that tells, that writes books. 
Sa'rah, lady princess of the multitude. 
Sarai, Say'-ray, my lady, my princess. 
Saudis, prince or song of joy, what remains ; in Syriac, a 

pot or kettle. 
Sarep / ta, a goldsmith's shop, where metals used to be melted 

and tried. 
Saigon, who takes away protection, who takes away the 

garden ; according to the Syriac, net, snares. 
Sa'ron. See Sharon. 
Sarsechim, Sar-see'-kim, master of the wardrobe, of the 

perfumes. 
Saruch, Say'-ruk, branch, layer, twining. 
Sa'tan, contrary, adversary, an accuser. 
Saul, demanded, sepulchre, destroyer. 
Sceva, Se^-vah, disposed, prepared. 
Scythian, Sith'-e-an, tanner, leather-dresser. 
Se'ba, drunkard, that surrounds ; according to the Syriac, 

old man. 



274 



APPENDIX. 



Se'bat, twig, sceptre, tribe. 

Se'cundus, the second. 

Se'gub, fortified, raised. 

Seir, See'-er, hairy, demon, tempest, barley. 

Se'lah, a rock. 

Seleucia, Se-lew'-he-a, beaten by waves, runs as a river. 

Semei, Sem'-me-i, or Se-mee'-i, hearing, obeying 

Se'neh, bush. 

Se'nir, a sleeping candle, a changing. 

Sennacherib, Sen-nak'-ke-rib, bush of the destruction of the 
sword, of drought. 

Sephar, See'-far, a book, scribe ; in Syriac, a haven. 

Sepharad, See-fay'-rad 7 a book, descending, ruling. 

Sepharvaim, Scf-ar-vay'-im, two books, two scribes. 

Se / rah, lady of scent, song, the morning. 

Seraiah, Se-ra-t'-ah, or Se-ra?/yah, prince of the Lord. 

Sergius, Ser'-je-us, a net. 

Se'rug. See Saruch. 

Seth, put, who puts. 

Shaalbim, Shay-alb' -im, that beholds the heart. 

Shaaraim, Shay-a-ray'im, gates, valuation, hairs, barley, tem- 
pests, demons. 

Shaashgaz, Shay-ash' -gaz, he that presses the fleece. 

Shadrach, Shay-drak, tender nipple, tender field. 

Sha'lim, fox, fist, path. 

Shalisha, Shal'-e-shah, three, the third, prince. 

Shal'lecheth, a casting out. 

Shal'lum, perfect, peaceable. 

Shal / man, peaceable, perfect, that rewards. 

Shalmanezer, Shal-ma-nee'-zer, peace, tied, perfection and 
retribution. 

Sham / gar, named a stranger, he is here a stranger, surprise 
of the stranger. 

Sam'huth, desolation, astonishment. 

Shamir, prison, bush, less. 

Sham'mah, loss, desolation, astonishment. 

Shammuah, Sham'-mew-ah, that is heard or obeyed. 

Shaphan, Shay'-fan, a rabbit, wild rat, their lip. 

Shaphat, Shay'-fat, a judge. 

Sharai, Shar'-a-i, Sha-ray'-i, my lord, my song. 

Sharezer, Shar-ee'-zer, overseer of the treasury. 

Sharon, his plain, field, song. 

Sha / shak, a bag of linen, the sixth bag. 



APPENDIX, 275 

Sha'veh, the plain that makes equality. 

Shealtiel, She-aV-te-el, I have asked of God. 

Sheariah, She-a-ry'-ah, gate or tempest of the Lord. 

She'ar-ja'shub, the remnant shall return. 

She / ba, compassing about, repose, old age 

Shebaniah, Sheb-a-ny'-ah, the Lord that converts, that re- 
calls from captivity, that understands. 

Sheb'na, who rests himself, 'who is now captive. 

Shechem, Shee'-keni, portion, the back, shoulders. 

Shedeur, Shee'-de-ur, or Shed'-e-ur, field, destroyer of fire. 

She / lah, that breaks, that undresses. 

Shelemiah, Shd-le-my'-ah, God is my perfection, my happi- 
ness. 

Sheleph, Shee'-lef, who draws out. 

SheFomith, my happiness, my recompense. 

Shelumiel, Shel-cw-my'-el, happiness, retribution of God. 

Shem, name, renown, he that places. 

Shemaiah, Shem-a-i'-ah, or Shem-ay'-yah, that obeys the Lord. 

Shemariah, Shem-a-ry'-ah, God is my guard, diamond. 

Shemeber, Shem'-me-ber, name of force, fame of the strong. 

Shemer, Shee'-mer, guardian, thorn. 

Shemida, She-my'-da, name of knowledge, that puts knowl- 
edge, the science of the heavens. 

Sheminith, Shem'me-nith, the eighth. 

Shemiramoth, She-mir'-ra-moth, the height of the heavens, 
the elevation of the name. 

Shen, tooth, change, he that sleeps. 

Shenir, She^-nir, lantern, light that sleeps, he that shows. 

Shephatiah, Shef-a-ty'-ah, the Lord that judges. 

Sheshach, Shee'-shak, bag of flax, the sixth bag. 

Sheshbazzar, Shesh-baz'-zar, joy in tribulation, or of vintage. 

Sheth. See Seth. 

Shether-boznai, Shee'-ther-boz'-nai, that makes to rot and 
corrupt. 

She / va, vanity, elevation, fame, tumult. 

Shibboleth, Shib-bo-leth, burden, ear of corn. 

Shicron, Shi/-kron, drunkenness, his wages. 

Shiggaion, Shig-gay'-yon, a song of trouble. 

Shigionoth, Shig-gy'-on-oth, mournful music. 

Shiloah, Shy-W-ah. See Siloah. 

Shi'loh, sent, the apostle. 

Shi'loh, peace, abundance. 

Shilonite, Shy'-lo-nyte, of the city of Shiloh. 



276 APPENDIX. 

Shimeah. Shim'-me-ah, that hears, that obeys. 

Shimei, Shim'-me-i, that hears, name of the heap, my repu- 
tation. 

Shimshai, Shim' -shay, my sun. 

Shinar. Shy'?iar, the watching of him that sleeps, change 
of the city. 

Shiphrah. Shif'-rah. handsome, trumpet, that does good. 

Shi'shag. present of the bag. of the pot, of the thigh. 

Shit'tim. that turn away, scourges, rods. 

Sho'a, tyrants. 

Sho / bab, returned, turned back. 

Sho'bach. your bonds, your nets, his captivity; according to 
the Syriac, a dove-house. 

Shochoh, Sho'koh, defense, a bough. 

Shoshan'nim. lilies of the testimony. 

Shu'ah, pit, humiliation, meditation. 

Shu'al, fox. hand, fist, traces, way. 

Shu'hite. a descendant of Shuah. 

Shu'lamite, peaceable, perfect, that recompenses. 

Shu'namite. a native of Shunem. 

Shu'nem. their change, their sleep. 

Shur, wall, ox. 

Shu'shan. lily, rose, joy. 

Shu'thelah, plant, verdure, moist pot. 

Sib'mah. conversion, captivity, old age, rest. 

Sichem, Sy'-kem. See Shechem. 

Si'don, hunting, fishing, venison. 

Sigionoth, S>g-gy'-o-noth, according to variable tunes. 

Si'hon, rooting out, conclusion. 

Si'hor, black, trouble, early in the morn. 

Si / las, three, the third. 

Siloas, Sil'-o-as, or Sy'-lo-as, Siloam, Sil'-a-am, or Sy-lo'-am, 
sent, dart, branch. 

Siloe, Sil-o-e, or Sy-lo'-e, the same as Siloas. 

Silva'nus, one who loves the woods. 

Sim'eon, that hears or obeys. 

Si'mon. that hears or obeys. 

Sin, bush. 

Sinai, Sy'nay, or Sy'-nay-i, bush ; according to the Syriac, 
enmity. 

Si'nim, the south country. 

Si'on, noise, tumult. 

Si'rah, turning aside, rebellion. 



APPENDIX. 277 

Sirion, Sir'-re-on, a breastplate, deliverance. 

Sisera, Sis'-sc-rah, that sees a horse or swallow. 

Si'van, bush, thorn. 

Smyrna, myrrh. 

So, a measure for grain or dry matters. 

So'coh, tents, tabernacles. 

So'di, my secret. 

Sodom, Sod'-dom, their secret, their lime, their cement. 

Sodomites, Sod'-dom-ites, inhabitants of Sodom. 

Solomon, peaceable, perfect, one who recompenses. 

Sopater, So-pay'-ter, who defends or saves his father. 

So'rek, hissing, a color inclining to yellow. 

Sosipater, So-se-pay-'ter. See Sopater. 

Sosthenes, Sos / -the-nes, a strong and powerful savior. 

Spain, rare, precious. 

Stachys, Stay'-kis, spike. 

Stephanas, SUf'-fa-nas, a crown, crowned. 

Stephen, the same as Stephanas. 

Suc'coth, tents, tabernacles. 

Suc'coth-be'noth, the tabernacles of young women. 

Suk'kims, covered, shadowed. 

Sur, that withdraws or departs. 

Susanna, a lily, a rose, joy. 

Susi, Su'-sy, horse, swallow, moth. 

Sychar, Sy'-kar, the name of a city. 

Syene, Sy-e^-ne, bush ; according to the Syriac, enmity. 

Syntyche, Sin // te-ke, that speaks or discourses. 

Syracuse, Sir'-ra-kewse, that draws violently. 

Syria, Sir'-re-a, in Hebrew, Aram, sublime, deceiving. 

Syriac, Syrian, Sir—re-ak, Sir'-re-an, of Syria. 

Syrians, Sir'-re-ans, inhabitants of Syria. 

Syro-phenician, Sy'-ro-fe-nish'-e-an, purple, drawn to. 

Taanach, Tay'-a-nak, or Ta-ay / -nak, who humbles or answers 

thee. 
Tab'bath, good, goodness. 
Tabeal, Tay'-be-al, or Tab-eef-al, good God. 
Tabeel, Tay'be-el, or Tab-ee'-el, the same as Tabeal. 
Taberah, Tab'-e-rah, or Tab-ee'-rah, burning. 
Tabitha, TaV-e-tha, in Syriac, clear-sighted ; she is also 

called Dorcas, wild goat. 
Ta / bor, choice ; in Syriac, contrition. 
Tabrimon, Tab'-re-mon, good pomegranate. 



278 APPENDIX. 

Tad'mor, palm tree, change. 

Tahapanes, Ta-hap'-pa-nes, secret temptation. 

Tahpenes, Tah'-pe-nes, standard, flight. 

Talitha-cumi, TaV-le-tha-kew-my, young woman arise. 

Talmai, Tal-may, my furrow, heap of waters. 

Ta / mar, a palm, palm tree. 

Tam'muz, abstruse, concealed. 

Tanhumeth, Tan-hew' -meth, or Tan-hu'-meth, consolation, re- 
pentance. 

Taphath, Tay'-fath, little girl. 

Tar'pelites, ravishers, wearied. 

Tar'shish, contemplation of the marble. 

Tardus, winged, feathered. 

Tar / tak, chained, bound, shut up. 

Tai/tan, that searches, the gift of the turtle. 

Tatnai, Tat'-nay, that gives 

Te / bah, murder, a cook. 

Te'beth, the Babylonish name of the tenth month of the 
Hebrews. 

Te / kel, weight. 

Tekoa, Te-ko'-ah, sound of the trumpet. 

TeFabid, a heap of new grain. 

Tel-harsa, Tel-har'-sah, heap, suspension of the plough or of 
the head. 

Te / lieth, goodness. 

Tel-melah, TeV-me-lah, or Tel-mec'-lah, heap of salt or of 
mariners. 

Te'ma, admiration, perfection. 

Te'man, the south, Africa. 

Te'manite, an inhabitant of Teman. 

Te'rah, to breathe, to scent, to blow. 

Teraphim, Ter'-a-fim, an image, an idol. 

Tertius, Ter'-she-us, the third. 

TertuFlus, a liar, an impostor. 

Tetrarch, Tei'-rark, or Tee'-lrarch, governor of a fourth part 
of a kingdom. 

Thaddeus, Thad-dee'-us, that praises. 

Tha'hash, that makes haste, or keeps silence. 

Tha / mah, that blots out or suppresses. 

Tha'mar. See Tamar. 

Tham'muz. See Tammuz. 

The / bez, muddy, silk. 



APPENDIX. 279 

Thelasar, Thc-lasz'-ar, that unbinds and grants the suspen- 
sion or heap. 
Theophilus, The-of'-fe-lus, a friend of God. 
Thessalonica, Thes-sa-lo-riy'-kah, victory against the Thes- 

salians. 
Theudas, Thew'-das, a false teacher. 
Thomas, Tom'-ma?, a twin. 
Thuoi'miin, truth, perfection. 
Thyatira, Thy-a-ty'-rah, a sweet savour of labor, or sacrifice 

of contrition. 
Tiberias, Ti-bee'-ri-as, good vision. 
Tiberius, Ti-bee'-reus, son of Tiber. 
Tib'ni, straw, understanding. 
Ti'dal, that breaks the yoke. 
Tiglath-pileser, Tig'-lath-pi-lee'ser, that takes away captivity, 

miraculous. 
Tik'vah, hope, a congregation. 
Timeus, Ti-mee'-us, in Greek, perfect, honorable; in Hebrew, 

admirable. 
Tim / nath, image, enumeration. 

Timnath-heres, Tim'-nath-hee'-res, image of the dumb. 
Ti'mon, honorable. 

Timo'theus, honor of God, valued of God. 
Tiphsah, Tif'-sah, passage, passover. 
Tirhakah, Tir'-hay-kah, or Tir'-ha-kah, inquirer, law made 

dull. 
Tirshatha, Tir-sha'y-tha, that overturns the foundation ; in 

Syriac, that beholds the time. 
Tir'zah, benevolent, pleasant. 
Tish'bite, that makes captives, that dwells. 
Ti'tus, honorable. 
To'ah, a weapon. 
Tob, good, goodness. 

Tob-adonijah, Tob'-ad-o-ny'-jah, my good God. 
Tobi'ah, the Lord is good. 
To / garmah, which is all bone, strong. 
To'hu, that lives or declares. 
Toi, TiZ-if who wanders. 
To'la, worm, scarlet. 
To'lad, nativity. 

Tophel, To'-fel, ruin, folly, insipid. 
Tophet, To'-fet, a drum, betraying. 
Tro'as, penetrated. 



280 APPENDIX. 

Trogyllium, Tro-jiV-le-um, a city in the isle of Samos. 

Trophimus, Trof'-fe-mus. well educated. 

Tryphena, Try-fecZ-nah, delicate. 

Trypho'sa, thrice shining. 

Tu'bal, the earth, confusion. 

Tu'bal-ca'in, worldly possession, jealous of confusion. 

Tychicus, TiJf-e-cus, casual, happening. 

Tyran'nus, a prince, one that reigns. 

Tyre, Ty'rus, in Hebrew, Sor, or Tzur, strength. 

Ucal, Yew'-kal, power, prevalency. 

Ulai, Yeu/-la-i, or Yew-lay*, strength. 

Ulam, Yev/-lam, the porch, their strength. 

Ul'la, elevation, holocaust, leaf. 

TTn'ni, poor, afflicted. 

Uphaz, Yeu/-faz, gold of Phasis or Pison. 

Ur, fire, light. 

Urba / nus, civil, courteous. 

Uri, Yew'-ri, my light or fire. 

Uriah, Urijah, Yew-ry'-ah, Yeiv-ry'-jah, the Lord is my light 

or fire. 
Urr'el, God is my light or fire. 
Urim and Thummim, Yev/-rim and Thum'-mim, lights and 

perfection. 
Uz, counsel; in Syriac, to fix. 
Uz / zah, strength, a goat. 
Uzzen-sherah, Uz^zen-she^-rah, ear of the flesh or of the 

parent. 
Uz / zi, my strength, my kid. 
TJzzi'ah, the strength of the Lord. 
TTzzi'el, the strength of God. 
Uzzieiites, Uz-zy'-el-ites, the posterity of TJzziel. 

Vash'ni, the second. 

Vash'ti, that drinks, thread. 

Vophsi, Vof'-si, fragment, diminution. 

Zaana'nim, movings. 

Za'bad, a dowry. 

Zab'di, portion, dowry. 

Zaccheus, Zak-kee'-us, pure, justified. 

Zachari'ah, memory of the Lord. 

Za'dok, just, justified. 



APPENDIX, 281 

Zaliam, crime, impurity. 

Zair, Zay'-ir, little, afflicted. 

Zal'mon, his shade, obscurity. 

Zalmo'nah, the shade, your image. 

Zalmun'na, shadow, image. 

Zamzum'mins, thinking, wickedness. 

Zano / ah, forgetfulness, this rest. 

Zaphnath-paaneah, Zqf'-nath-pay-a-nee'-ah, one that discovers 

hidden things; in the Egyptian tongue, a savior of the 

world. 
Za / rah, east, brightness. 
Zarephath, Zar^re-fath, ambush of the mouth. 
Zare'tan, tribulation, perplexity. 
Za / za, belonging to all ; in Syriac, going back. 
Zebadi'ah, portion of the Lord. 
Ze'bah, victim, immolation. 
Zeb'edee, abundant portion. 
Zebo'im, deer, goats. 
Ze / bul, a habitation. 
Zeb'ulun, dwelling, habitation. 
Zechari'ah. See Zachariah. 
Ze / dad, his side, his hunting. 
Zedeki'ah, the Lord is my justice. 
Zeeb, Zee^-eb, wolf. 

Ze'lek, the noise of him that licks or laps. 
Zelophehad, Ze-lo'-fe-ad, the shade or tingling of fear. 
Zelotes, Ze'-lo-tes, jealous, full of zeal. 
Ze'zah, noontide. 
Ze'nas, living. 

Zephani'ah, the Lord is my secret, the mouth of the Lord. 
Zephath, Ze^-fath, which beholds, attends 
Ze'pho, that sees and observes. 
Zer, perplexity, tribulation, a rock. 
Ze'rah. See Zarah. 

Zeredah, Zer'-e-dah, or Ze-rec^-dah, ambush. 
Ze'resh, misery, stranger. 
Ze'ror, root, that straitens, a stone. 
Zeru'ah, leprous, hornet. 
Zerubbabel, Ze-rub'-ba-bel, banished, a stranger at Babylon, 

dispersion of confusion. 
Zeruiah, Zer-ew-i'-ah, pain, tribulation. 
Ze'than, their olive. 
Ze^thar, he that examines or beholds. 

24 



282 APPENDIX. 

Zi'ba, army, fight, strength, stag. 

Zib'eon, iniquity that dwells, the seventh. 

Zib'iah, deer, goat, honorable and fine. 

Zichri, Zic'-ri, that remembers, a male. 

Zid'dim, huntings ; in Syriac, destructions. 

Zi'don, hunting, fishing, venison. 

Zido'fcians, inhabitants of Zidon. 

Zif, this, that ; according to the Syriac, brightness. 

Zik'lag, measure pressed down. 

Zil'lah, shadow, which is roasted, the tingling of the ear. 

ZiFpah, distillation, contempt of the mouth. 

Zim / ran, song, singer, vine. 

Zim'ri, my field, my vine, my branch. 

Zin, buckler, coldness. 

Zi'on, a monument, sepulchre, turret. 

Zi'or, ship of him that watches, ship of the enemy. 

Ziph, Ziff, this mouth, mouthful. 

Zip'por, bird, crown ; according to the Syriac, early in the 

morning, goat. 
Zip'porah, beauty, trumpet. ■ - 
Zith'ri, to hide, overturned. 
Ziz, flower, a lock of hair; according to the Syriac, wing, 

feather. 
Zi'za. See Zaza. 
Zo'an. motion. 
Zo / ar, little, small. 
Zo'bah, an army, a swelling. 
Zo'har, white, shining, dryness. 
Zohe'leth, that creeps or draws. 

Zophar, Zo'-far, rising early, crown; in Syriac, sparrow, goat. 
Zo'rah, leprosy^cab. 

Zorobabel, Zo-roh'-bas-lel. See Zerubbabel. 
Zuar, Zew'-ar, small. 
Zuph, that observes, roof. 
Zur, stone, plan, form. 
Zuri'el, the rock or strength of God. 
Zurishaddai, Zew'-ry-shad'-da-i, the Almighty is my rock, 

splendor, beauty. 
Zu'zims, the posts of a door, splendor ; in Syriac, departing, 

money ; in Chaldee, strong. 



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"We hail this remarkably cheap and greatly improved 
edition of Dr. Dick's admirable and highly popular Works. 
It it is a real love to the millions to be able to purchase 
such an excellent work for so inconsiderable a cost. We 
earnestly recommend this work to all our readers, and es- 
pecially to all who desire to store their minds with gene- 
ral information." — Wesley an Associated Magazine, London. 



" Eleven different works are embraced in these vol* 
times, making it an edition full ? id complete. The rang* 
of subjects embraced in these s< veral essays and scientific 
treatises is varied, are all highly important, and of prac- 
tical utility to mankind generally. These characteristics 
of Dr. Dick's writings, while they render th^ni perma- 
nently valuable, insure for them also a wide circulation 
among all classes of readers." — Presbyterian of ike West. 



APPLEGATE & CO.'S PUBLICATIONS. 

EOILIN'S ANCIENT KISTO&Y. 

The Ancient History of the Carthagenians, Assyrians, 
Babylonians, Medes and Persians, Grecians and Macedo- 
nians, including a History of the Arts and Sciences of th* 
Ancients, with a Life of the Author. 2 vols, royal 8vo 
Plain and embossed gilt. 

"A new edition of Rollin's Ancient History has jusl 
been issued by Applegate & Co. The value and impor- 
tance of this work are universally acknowledged. Every 
private library is deficient without it; and it is now fur- 
nished at so cheap a rate, that every family should have 
it. It should be placed in the hands of all our youth, as 
infinitely more instructive and useful than the thousand 
and one trashy publications with whieh the country ii 
deluged, and which are so apt to vitiate the taste, and ruin 
the minds of young readers. One word more in behalf of 
this new edition of Rollin : It may not be generally known 
that in previous English editions a large and interesting 
portion of the work has been suppressed. The deficien- 
cies are here supplied and restored from the French edi- 
tions, giving the copy of Messrs. Applegate & Co. a supe- 
riority over previous English editions." — Western Recorder. 



"A superb edition of this indispensable test and refe- 
rence book is published by Messrs. Applegate & Co. 
The work in this form has been for some years before the 
public, and is the best and most complete ediiion pub- 
lished. The work is comprised in two volumes of about 
600 pages each, containing the prefaces of Rollin and the 
" History of the Arts ai. 1 Sciences of the Ancients, which 
have been omitted in nust American editions." — Spring- 
field Republic. 

" The work is too well known, and has too long been a 
favorite, to require any commendation from us. Though 
in some matters more recent investigations have led to 
conclusions different from those of the Author, yet his 
general accuracy is unquestionable." — West. Chris. Adv. 



APPLEGATE & CO.'S PUBLICATIONS. 

MOSHEIM'S CHURCH HISTORY, 

Ancient and Modern, from the birth of Christ to the 
Eighteenth Century, in which the Rise, Progress, and Varia- 
tions of Church Power are considered in their connection 
with the state of Learning and Philosophy ; and the Politi- 
cal History of Europe during that period, continued up to 
the present time, by Charles Coote, LL. D. 806 pages, 
1 vol., quarto, spring back, marble edge. 



From the Masonic Review. 

This great standard history of the Church from the birth of 
Christ, has just been issued in a new dress by the extensive pub- 
lishing house of Applegate & Co. Nothing need be said by us 
in relation to the merits or reliability of Mosheim's History : it 
has long borne the approving seal of the Protestant world. It 
has become a standard work, and no public or private library is 
complete without it ; nor can an individual be well posted in the 
history of the Christian Church for eighteen hundred years, 
without having carefully studied Mosheim. We wish, however, 
particularly to recommend the present edition. The pages are 
in large double columns : the type is large and very distinct, and 
the printing is admirable, on fine while paper. It is really a 
pleasure to read such print, and we recommend our friends to 
purchase this edition of this indispensable work. 



From the Telescope, Dayton, O. 

This work has been placed upon our table by the gentlemanly 
and enterprising publishers, and we are glad of an opportunity 
to introduce so beautiful an edition of this standard Church his- 
tory to our readers. The work is printed on beautiful white 
paper, clear large type, and is bound in one handsome volume. 
Ko man ever sat down to read Mosheim in so pleasing a dress. 
What a treat is such an edition to one who has been studying 
this elegant work in small close print of other editions. 



From Professor Wrightson. 

Whatever book has a tendency to add to our knowledge of 
God, or the character or conduct of his true worshipers, or that 

{)oints out the errors and mistakes of former generations, must 
lave an elevating, expanding, and purifying influence on the 
human mind. Such a work is Mosheim's "Ecclesiastical History. 
Like " Rollin's History of the Ancients," it is the standard, and 
is too well known to need a word of comment. 



APPLEGATE & CO.'S PUBLICATIONS. 

GATHERED TREASURES EROM THE MINES OF 
LITERATURE. 

Containing Tales, Sketches, Anecdotes, and Gems of Thought, 
Literary, Moral, Pleasing and Instructive. Illustrated with 
steel plates. 1 vol. octavo. Embossed. 

To furnish a volume of miscellaneous literature both pleasing 
and instructive, has been the object of the editor in compiling 
this work, as well to supply, to some extent, at least, the place 
that is now occupied by publications which few will deny are of 
a questionable moral tendency. 

It has been the intention to make this volume a suitable travel- 
ing and fireside companion, profitably engaging the leisure mo- 
ments of the former, and adding an additional charm to the 
cheerful glow of the latter; to blend amusement with instruc- 
tion, pleasure with profit, and to present an extensive garden of 
vigorous and useful plants, and beautiful and fragrant flowers, 
among which, perchance, there may be a few of inferior worth, 
though none of utter inutility. While it is not exclusively a re- 
ligious work, yet it contains no article that may not be read by 
the most devoted Christian. 

From the Cincinnati Daily Times. 

This is certainly a book of rare merit, and well calculated for 
a rapid and general circulation. Its contents present an CAten 
sive variety of subjects, and these not only carefully but judi- 
ciously selected, and arranged in appropriate departments. Its 
contents have been highly spoken of by men of distinguished 
literary acumen, both editors and ministers of variouo Christian 
denominations. We cheerfully recommend it. 



Gathered Treasures from the Mixes of Literature. — " One 
of the most interesting everyday books ever published. Like the 
Spectator, it may be perused again and again, and yet afford 
something to interest and amuse the reader. Its varied and choice 
selections of whatever is beautiful or witty, startling or amus- 
ing, can not fail to afford rich enjoyment to minds of every char- 
acter, and a pleasant relaxation from more severe and vigorous 
reading." 

Gathered Treasures. — "A choice collection of short and in- 
teresting articles, comprising selections from the ablest authors. 
Unlike voluminous works, its varied selections afford amusement 
for a leisure moment, or entertainment for a winter evening. It 
is alike a companion for the railroad car, the library and parlor, 
and aever fails to interest its reader." 



APPLEGATE & CO.'S PUBLICATIONS. 

— , — _ — _ — ^ 

THE SPECTATOR. 

1 vol. royal 3vo, 750 pages, with a portrait of Addi- 
son. Plain and embossed gilt. 

The numerous calls for a complete and cheap edition of 
this valuable work, have induced us to newly stereotype it, 
in this form, corresponding in style and price with our 
other books. Its thorough revisions have been committed 
to competent hands, and will be found complete. 

From tJie Central Christian Herald, 
" One hundred and forty years ago, when there were 
no daily newspapers nor periodicals, nor cheap fictions for 
the people, the Spectator had a daily circulation in Eng- 
land. It was witty, pithy, tasteful, and at times vigorous, 
and lashed the vices and follies of the a^e, and inculcated 
many useful lessons which would have been disregarded 
from more serious sources. It was widely popular. It 
contains some very excellent writing, not in the spasmodic, 
moon-struck style of the fine writing of the present day, 
Dut in a free, graceful and flowing manner. It used to be 
considered essential to a good style and a knowledge of 
Belles-Lettres to have studied the Spectator, and we are 
certain our age is not wise in the selection of some of 
the substitutes which are used in its stead. It should yet 
be a parlor volume, which should be read with great profit 
" But we do not design to criticise the book, but have 
prefixed these few facts for the information of our readers 
to a notice of a new edition of the work by Messrs. Apple- 
gate & Co. It is entirely of Cincinnati manufacture, and 
is in a style very creditable to the enterprising house 
which has brought it out." 

From the Cincinnati Commercial. 
*' Applegate & Co., 43 Main street, have just published, 
in a handsome octavo volume of 750 pages, one of the 
very best classics in our language. It would be super- 
fluous at this day to write a line in commendation of this 
work. The writings of Addison are imperishable, and 
will continue to charm youth and age while language lasts." 



APPLEGATE & CO.'S PUBLICATIONS. 

PLUTARCH'S LIVES. 

With Historical and Critical Notes, and a Life of Plu- 
tarch. Illustrated with a portrait. Plain and embossed 
gilt. 

This edition has been carefully revised and corrected, 
and is printed upon entirely new plates, stereotyped by 
ourselves, to correspond with our library edition of Dick's 
Works, <kc. 

From the Nashville and LouisriUe C. otic. 

" Plutarch's Lives. — This great work, to which has 
long since been awarded the first honors of literatut:-. is 
now published complete in one volume by Messrs. Apple- 
gate & Co., of Cinciutiati, and offered at so low a price as 
to place it within the reach of all. This is a desideratum, 
especially in this age of 'many books.' Next in impor- 
tance to a thorough knowledge of history, and in many 
respects fully equal to it, is the study of well authenti- 
cated biography. For tl Vie purpose, we know of 
no work extant superior to the ^iiy lives of Plutarch. It 
is a rare magazine of literary and biographical knowle:._ >, 
The eminent men whose lives compose this work, consti- 
tute almost the entire of that galaxy of greatness and 
brightness, which stretches across the horizon of the dis- 
tant past, and casts upon the present time a mild and 
steady luster. Many of them are among the most illus- 
trious of the earth." 



From the Ladies' Repository. 
"It is a better piece of property for a younsf man to 
own, than an eighty acre lot in the Mississippi Valley, or 
many hundred dollars in current money. We would 
rather leave it as a legacy to a son, had we to make the 
choice, than any moderate amount of property, if we were 
certain he would read it ; and, we are bound to add, that, 
were we now going to purchase a copy, this edition would 
have the preference over every other of which we have 
any knowledge." 



APPLEGATE & CO.'S PUBLICATIONS. 



NOTES ON THE TWENTY-FIVE ARTICLES OF EE 

LIGION, as received and taught by Methodists in th€ 

United States, 

In which the doctrines are carefully considered and 
supported by the testimony of the Holy Scriptures. By 
llev. A. A. Jimeson, M. D. 12mo, embossed cloth. 

This book contains a clear exposition of the doctrines of 
the Articles, and of the errors against which the Articles 
were directed, written in a popular style, and divided into 
sections, for the purpose of presenting each doctrine and 
Us opposite error in the most prominent manner. 

From Rpv. John Miller. 
" It is a book for the Methodist and for the age — a re- 
ligious multum in parvo — combining sound theology with 
practical religion. It should be found in every Methodist 
family." 



From Rev. "W. R. Babcock, Pastor of the Methodist Church in St 
Louis, Missouri. 
"From our intimate acquaintance with the gifted and 
pious Author of these ' Notes,' we anticipate a rich intel- 
lectual feast, and an able defense of the Biblical origin of 
the doctrines of the Articles of Religion, as contained in 
the Discipline of the Methodist Church." 



" The laymen of the Methodist Church have long need- 
ed this work. Although we regard the Twenty-Five Ar- 
ticles as self-evident truths — the concentrated teachings of 
the Holy Bible, and the bulwark of the Protestant Faith 
— they are not sufficiently understood and comprehended 
by those professing to believe them. Dr. Jimeson has 
furnished us, in a condensed form and popular style, with 
a lucid exposition and triumphant defense of our faith, 
sustained and supported by history and the opinions of 
the Fathers, and adapted to the present wants of the 
Church." 



APPLEGATE & CO.'S PUBLICATIONS. 
PETERSON'S FAMILIAR SCIENCE; 

Or, the Scientific Explanation of Common Things. 

Edited by R. E. Peterson, Member of the Academy oi 
Natural Sciences, Philadelphia. 

From T. S. Arthur, Editor of the Home Gazette. 

" 'Familiar Science, or the Scientific Explanation of 
Common Things,' is one of the most generally useful 
books that has lately been printed. This work, or a por- 
tion of it, came first from the pen of the Rev. Dr. Brewer, 
of Trinity Hall, Cambridge ; but, in the form it first ap- 
peared from the English press, it was not only unsuited to 
the American pupil, but very deficient in arrangement. 
These defects, the editor has sought to remedy. To give 
not onty to the parent a ready means of answering inqui- 
ries, but to provide a good book for schools, is the object 
of this volume. About two thousand questions, on all 
subjects of general information, are answered in language 
so plain that all may understand it." 



"From Wm. S. Clavenger, Principal of Grammar School, Phila. 

"The pages of 'Familiar Science' are its best recom- 
mendation. The common phenomena of life are treated 
of in a simple and intelligible manner, which renders it 
both pleasing and instructive. In the family circle, as a 
text book, it will form the basis of an hour's interesting 
conversation, and in the hands of the pupil, it will be a 
valuable aid in the acquisition of useful knowledge." 



From Wm. Roberts, Principal of Ringwold School, Philadelphia. 

"Robert E. Peterson, Esq. — Dear Sir — I have been 
much gratified by an examination of your book, entitled 
'Familiar Science.' The cause of every day phenomena, 
such as evaporation, condensation, the formation of clouds, 
rain, dew, etc., are so familiarly explained, that all classes 
of persons may readily comprehend them, and I believe 
the book has only to be known to be appreciated by 
teachers." 



APPLEGATE & CO.'S PUBLICATIONS. 
TEMPERANCE MUSICIAN. 

A choice selection of original and selected 7>mperance Music, 
arranged for one, two, three, or four voices, with an extensive 
variety of Popular Temperance Songs. 32mo. 



This is a neat volume, well printed; and well bound, containing 256 pages. 
It is the best collection of temperance songs and music we have seen. Were a 
few copies secured m every town in Ohio, in the hands of the warm-hearted 
friends of the Maine Law, an element of power and interest would be added to 
temperance meetings, and a stronger impulse giveu to the onward march of the 
;old water army. — Summit, (0.,) Beacon. 



This will certainly become one of the most popular temperance song books 
■which has been published in the country. We think it is. so far as we have 
examined, the best collection of songs we have seen. Some of them are ex- 
ceedingly beautiful aud affecting. — Temporaries. Chart. 



This is a popular Temperance Song Book, designed for the people, and should 
he in every family. We can recommend it to the patronage of all our tempe- 
rance friends, as the best temperance songster, with music attached, we have 
Been. The music in this work is set according to Harrison's Numeral System, 
for two reasons : First, because it is so simple and scientific that all the people 
can easily learn it. Second, it is difficult to set music in a book of this size 
and shape, except in numerals. — Cleveland Commercial. 



UNIVERSAL MUSICIAN. 

By A. D. Fillmore, Author of Christian Psalmist, <fcc, contain- 
ing; all Systems of Notation. ISTew Edition, enlarged. 

The title, "Universal Musician," is adopted because the work 
is designed for everybody. The style of expression is in common 
plain English, so that it may be adapted to the capacities of all, 
instead of simply pleasing the fancy of the few. 

Most of the music is written in Harrison's Numeral System of 
Notation, because it is the most intelligible of all the different 
systems extant, and is therefore better adapted to the wants of 
community. Music Avould be far better understood and appre- 
ciated by the people generally, if it were all written in this way. 
For it is "more easily written, occupies less space, is more quickly 
learned, more clearly understood, is less liable to be forgotten, 
and will answer all common purposes better than any other. 
But the world is full of music, written in various systems, and 
the learner should acquire a knowledge of all the principal varie- 
ties of notation, so as to be able to read all music. To afford this 
knowledge to ail, is the object of the present effort. 

Poetry, which is calculated to please as well as instruct, has 
been carefully selected from many volumes already published, 
and from original compositions furnished expressly for this work, 
Much of the music is original, which is willingly submitted to 
the ordeal of public opinion. Some of it certainly possesses some 
merit-, if we may jud^e from the avidity with which it is pil 
fered and offered to the public by some, would-be, authors. 



APPLEGATE & CO.'S PUBLICATIONS. 

Univcrsalliad ; Or Confessions of Universalisni. A Poem in twelve Can- 
tos, to which are :idded Lectures on TJniversalism, wherein the system is ex- 
plained, and its chief-arguments considered and refuted. 

Salvation by Christ. By Rev. Wm, Sherlock. 

JEoiian 'Lyrist. By Rev. Wm. B. Gilltiam, Pastor of the First Cumberland 
Presbyterian Church, Columbia, Tenn. Figured Notes, 250 pages. 

American Chtsrcii I2arp. A Choice Collection of Hymns and Tunes 
adapted to all Gbristian Churches, Singing Schools, and Private Families. 
By Rev. W. Rhinefukt. 12mo., half morocco. 

The Camp Meeting and Sabbath School Chorister. By 
Aaron L'ox. 

Sacred ITflelooeon, A Collection of Revival Hymns. By Rev. R. M. Daley. 

A Biographical SketcSa of Colonel Uaiaiel ISoone, the First 
Settler in Kentucky, intersperse I with incidents in the early annals of the 
country. By Timothy Flint. 12ino. Embossed cloth. 

Xiifeof Tecuinseh, and of his Brother the Prophet, with a Historical Sketch 
of the Shawnee Indians. By B. DitAKh. 12rao., embossed cloth. 

Life and Adventures of I51ack IE a at It, with Sketches of Keokuk, 
the Sac and Fox Indians, aud the Black Hawk War. By B. Drake. 12»mo., 
embossed cloth. 

Western Adventure. ByM'CLUNG. Illustrated. 

Lewis & Clarke's Journal to the Bocky Mountains. Illus- 
trated. 12ino.. sheep. 

Life and Essays of Ken. Franklin. 18mo., cloth. 

Medical Student in Europe, Or Notes on France, England, Italy, 
&c. Illustrated with steel plates. 

The Poor Man's Home, Or Rich Man's Palace; Or Gravel Wall Build- 
ings. This is one of the most desirable books published, for all who contem- 
plate erecting dwellings or out-houses, as the cost is not over one third that 
of brick or frame, and quite as durable. Illustrated wiih numerous plans 
and a cut of the author's residence, with full directions, that every man may 
be his own builder. 

Lectures and Sermons. By Rev. F. G. Black, of the Cumberland 
Presbyterian Church. 12mo., embossed cloth. 

A New History of Texas, from the first European Settlements, in 
1682, down to the present time— iucluding an account of the Mexican War, 
together with the Treaty. Paper. 

Map of the Western Kivers. By S. B. Munson. Being a map of the 
navigable parts of the Missouri. Mississippi, Ohio, Illinois, Cumberland, and 
Wabash Rivers, with a Table of Distances. 

A New History of Oregon and California. By Lansford W. 
Hastings. Paper. 

Parley's America, Europe, Asia, Africa, Islands, Tales of the Sea, Greece, 
Rome, Winter Evening Tales, Juvenile Tales, Bible Stories, Anecdotes, Sun, 
Moon, and Stars : new and revised editions. 

Parley's Right is Might, Dick Boldhero, The Truth Finder, Philip Brusque, 
Tales of Sea and Land, Tales of the Revolution: 

Bradley's Housekeeper's Guide and Cook Book; Or a plain 
and economical Cook Cook, containing a great, variety of new, valuable, aud 
approved receipts: I2:no:. clothi 

Lyons' English Grammar. A new Grammar of the English Lan- 
guage, familiarly explained, and adapted to the use of Schools and Private 
Students. The work is so arranged as to infallibly secure the attention, to 
awaken inquiry, and to leave the most lasting impressions upon the mind 
of the learner. 12mo.. cloth. 

Common School Primer. 





















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